to download. - Emmaus Bible College

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10190d-EMMA Journey Summer 2010:05107c-EMMA Journey Win 05
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Journey | F r o m t h e P r e s i d e n t
Helping Each Other Train the Next Generation
In late May and early June Emmaus welcomed
to its campus more than 50 college presidents
and leaders of brethren training centers from
around the world. This International Training
Consultation, called Dubuque 2, attracted leaders from such countries as Albania, Angola,
Australia, Bolivia, Canada, Czech Republic,
Germany, Hungary, Israel, Italy, Jamaica,
Madagascar, Myanmar, New Zealand, Pakistan,
Papua New Guinea, Peru, Portugal, Rwanda,
South Korea, Tanzania, United Kingdom,
United States, and Zambia. It built on the
success of a previous conference held on our
campus five years ago. The purpose was to fellowship, network, and exchange helpful information regarding curricula, methods, content,
and management of our schools and colleges.
It is surprising and encouraging to realize
how many Bible training centers there are
among the brethren worldwide! They range
from accredited colleges offering degrees to
small church-based training centers. What we
all have in common is the desire to see the
gospel spread and new assemblies planted. We
see a hunger among our students to study the
Bible and prepare for service. The need for welleducated and trained leaders among the next
generation is universal. We felt a brotherhood in
Christ and a strong desire to help each other.
We have been sharing ideas and resources with
each other, including personnel.
What may be surprising to some is that we
have so many Bible schools among the brethren
throughout the world. Some brethren are
ambivalent regarding formal training, but others
are hostile. They may believe that Bible colleges
are undesirable. It is understandable that a suspicion of intellectualism could grow out of a fear
of the liberalism of many theological schools.
We also share a belief that we can and should
learn directly from God and study on our own.
Yes, we have the Holy Spirit to guide us, but He
has also given teachers to the church to help us
learn His Word. We believe in the autonomy of
the local church, and good teaching should take
place there, but even the apostle Paul had his
School of Tyrannus. The founders of our movement were scholars and professionals, such as
Darby, Kelly, Bellett, Tregelles, and Wigram.
This International Consultation demonstrated
that brethren throughout the world realize the
need for Bible colleges and training centers
where future leaders can receive the
grounding they need to do
great work for God.
Features/Departments
5
First Called Christians in Antioch
The Church at Antioch - where the term Christian originated because of the
near perfection of the newly named Christian church - an analysis of a strong
church by David Glock, Editor.
Christ, the Head of the church, continues to evaluate His church as He did in
the book of Revelation. Emmaus faculty and contributing authors address
these Seven Churches of Revelation.
7 The Letter to the Church in Laodicea
10
12 The Letter of Jesus Christ to the Church at Pergamum
The church that so reflects the church of the Western world is given insightful
and extended analysis by Emmaus faculty member, Mark Stevenson.
The Seven Churches of Revelation: Ephesus
Ephesus: Orthodox without love. An analysis by Benjamin Mathew.
14 Smyrna: The Persecuted Church
16 The Church at Philadelphia
Church at Thyatira:
18 The
When Tolerance Trumps Truth
Ken Daughters, president of Emmaus Bible College, provides insight into the
city of Satan’s throne.
By Dr. Daniel H. Smith, chancellor of Emmaus Bible College
Dr. David J. MacLeod instructs us about this feeble and faithful church.
Bob Deffinbaugh, contributing author and elder at Community Bible Chapel
in Richardson, Texas addresses the question of the tolerance of falsehood in the
church under the concept of privatization of differing opinions.
Kenneth Alan Daughters
President,
Emmaus Bible College
20 Sardis: Yesterday’s Church
Dr.William McRae, Christian educator and Bible teacher, addresses the
church that goes through the motions of activity and service without a living
relationship with the Head of the Church.
22 Leading with Love
Alexander Strauch continues his series in Journey describing the motivation
of leadership in the church.
Travel Guides . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
Dr. MacLeod Asks . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
A Word Along the Way . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
On The Road . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
Journey | m a g a z i n e
Journey Magazine, volume 8 issue 2, Summer 2010
Journey Magazine is published by Emmaus Bible
College, Dubuque, Iowa, USA.
Opinions expressed in articles published in Journey
Magazine are not necessarily those of Emmaus
Bible College.
Editor: David A. Glock
Assistant Editors: Ken Daughters, Ken Murray
Bible Editor: Dr. David J. MacLeod
Circulation Manager: Angie Hubbard
Design, Lay-Out: Jesse Lange & Big Behr Design Co.
Online-Journey: Jesse Lange
How to contact us:
Journey Magazine
2570 Asbury Road
Dubuque, IA 52001
(800) 397-2425
www.emmaus.edu
Editor: journey@emmaus.edu
Subscriptions: journey@emmaus.edu
College Admissions: admissions@emmaus.edu
Alumni: alumni@emmaus.edu
Correspondence School: ecsorders@emmaus.edu
Believers Stewardship Services:
www.believerstewardship.org
Other: info@emmaus.edu
Journey Magazine is available online at:
www.emmaus.edu/journey
Journey Magazine will consider, but is not responsible
for, unsolicited articles. Send submissions to Editor at
the address above. Submissions cannot be returned
unless accompanied by SASE. Advanced query is recommended.
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Travel Guides
Journey | T r a v e l G u i d e s
Has Christianity Failed You?
Ravi Zacharias
Zondervan, 2010
Has Christianity Failed You? is for you if you have struggled to understand what exactly it is you believe.
Acclaimed apologist Ravi Zacharias explores the hard questions about what it means to be a follower of
Jesus Christ. In his landmark new audio book on CD, he addresses the struggle he hears from both skeptics
and Christians: Has Christianity failed us? And can irrefutable charges be brought against it by skeptics and
disappointed believers alike?
The Seven Churches of Asia
Robert E. Surgenor
Gospel Folio Press
Unlike most books on this subject, rather than expound the prophetic picture the seven churches convey,
the author takes the reader on a guided tour of these churches to view them as they were in actual life, and
what the Lord had to say to each one of them.This book is very practical and challenging to Christians
relative to godly living in our day of departure.
This I Believe
Donald Norbie
Gospel Folio Press
It is important for new Christians to spend valuable time in the personal study of God’s Word. Instructions
needed for daily living, church life, worship, witness, and service will be found in the careful study of the
Scriptures. In this book, Donald Norbie outlines principles and doctrines he found in God’s Word, which
he has studied since he was a teenager. As you read through this book you will have the opportunity to get
instructions and guidance from a man who has devoted much of his life to personal study and the teaching of
believers following their personal acceptance of the Lord Jesus as Savior. Readers are reminded to “test all
things, hold fast what is good.” We are encouraged to test all by the Word of the living God (2 Tim. 3:14-17).
The Glory of God (Theology in Community)
Christopher W. Morgan, Robert A. Peterson
Crossway, 2010
This full treatment of the glory of God will bring rich understanding and application of this central doctrine to the
body of Christ. The Glory of God is the second volume in the Theology in Community series, which uses
sound biblical doctrine to carefully examine important theological issues.While substantial in theological
content, books in this series are widely accessible and coherent. In this volume, Köstenberger, Longman,
Gaffin, and others guide readers through the glory of God in the Old and New Testaments and Johannine
and Pauline literature.The doctrine is traced in historical theology, applied in pastoral theology, and fully
delineated in a concluding systematic theology. College seniors, pastors, seminarians, and educated laypersons will find this book enormously useful in their personal studies and ministries.
This Little Church Had None: A Church in Search of the Truth
Gary E. Gilley with Jay Wegter
EP Books, 2009
Paul informs us in Romans 1:19-23 man’s problem is that he has suppressed the truth about God revealed
in the creation around him.This suppression has led to darkened hearts and imaginations empty of spiritual
reality. Man tries to fill in the blanks with whatever might be in vogue at the moment—in biblical times it
was idols and the direct conscious worship of creation.Today it might be New Age philosophy; Eastern religions; human achievement; humanistic theory; modernistic certainty; postmodern uncertainty; or any number of other theories. Bottom line: mankind has rejected God and His truth and suffers the consequences
of that choice as God hands him over to enslavement by his own worldview with its resulting sins (1:2432). It is no wonder people are disillusioned with life; sin and false beliefs ultimately have that effect.
God’s Performance Review of the Seven Churches
R.P. Daniel
Believers Bookshelf, 2006
We all are rated on our performance, whether by report card in school or performance review at work.
In Revelation 2 and 3, the Lord gives remarkable performance reviews to seven local churches, uncovering
what was really going on behind the scenes. Do you want to know if the actions and attitudes seen in the
local church where you fellowship please the Lord? Then read this book! An appendix seeks to prove that
every true believer in the Lord Jesus Christ has eternal security.
You’ve Got Mail: A Study of the Seven Churches in Revelation
Malcolm White
Twoedged Sword Publications, 2007
In chapters 2 and 3 of the Revelation of John, Jesus looks at a tiny group of seven churches in the Roman
province of Asia.We know from the letters Jesus wrote to these churches what He thought about each
congregation, and it is believed that here in these letters, through the commendations, condemnations, and
challenges Christ brings to each church, our Lord was giving a heavenly blueprint as to how He expected
the church, His body, to be. Malcolm White’s You’ve Got Mail takes the reader verse by verse through the
seven letters, giving a deeper insight into life in each of the churches through the history of the cities they
are found in.This presents not only a clearer understanding of each church and the relevance of Christ’s
message to them, but also of the relevance and application of these letters to our personal lives and
churches today.
A Pictorial Guide to the Seven Churches
of the Apocalypse and Island of Patmos
Donald F. Evans and Robert L. Clowers
This edition provides one of the best pictorial guides available on the seven churches in Revelation, from
the Island of Patmos, where John saw his vision, around the Ring Road to Ephesus, Smyrna, Pergamum,
Thyatira, Sardis, Philadelphia, and finally to Laodicea.
The Letters to the Seven Churches of Asia in Their Local Setting
Colin J Hemer
Wm. B. Eerdmans Publishing Company, 2000
This modern classic by Colin Hemer explores the seven letters in the book of Revelation against the
historical background of the churches to which they were addressed. Based on literary, epigraphical, and
archaeological sources and informed by Hemer’s firsthand knowledge of the biblical sites, this superb study
presents a clear picture of the New Testament world in the latter part of the first century and its significance for broader questions of church history.
No Other Foundation: An Exposition of Acts 2:42
Sam Thorpe, Jr.
ECS Ministries, 2010
The premise of this book is that the activities recorded in Acts 2:42—the apostles’ doctrine and fellowship,
breaking of bread, and prayers—comprised the foundation on which the church was built in the first century,
and that these foundational principles still work in any generation, culture, or country. “And they continued
stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42).
Letters Missionaries Never Write
Frederick L. Kosin
ECS Ministries, 2010
This book is a collection of letters missionaries do not write—and are not expected to write. As
Christians we expect missionaries to write about thrilling opportunities and amazing conversions—
and yet leave unsaid their own personal feelings and struggles.The letters included here will help you see
missionaries as real people who face real problems, frustrations, and challenges . . . all while serving crossculturally. Start reading and then start praying more effectively for these men and women serving the Lord.
To order contact John Rush at the Emmaus Bible College Library
(jrush@emmaus.edu or 563-588-8000 ext. 1003)
2 Journey: Summer 2010
Journey: Summer 2010 3
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Which is your church?
Revelation 2:1 - 3:22
Message to Ephesus
"To the angel of the church in Ephesus write:
The One who holds the seven stars in His
right hand, the One who walks among the
seven golden lampstands, says this:
'I know your deeds and your toil and perseverance, and that you cannot tolerate evil men,
and you put to the test those who call themselves apostles, and they are not, and you
found them to be false; and you have perseverance and have endured for My name's
sake, and have not grown weary. 'But I have
this against you, that you have left your first
love. 'Therefore remember from where you
have fallen, and repent and do the deeds you
did at first; or else I am coming to you and
will remove your lampstand out of its place-unless you repent. 'Yet this you do have, that
you hate the deeds of the Nicolaitans, which I
also hate. 'He who has an ear, let him hear
what the Spirit says to the churches To him
who overcomes, I will grant to eat of the tree
of life which is in the Paradise of God.'
Message to Smyrna
"And to the angel of the church in Smyrna
write: The first and the last, who was dead,
and has come to life, says this:
'I know your tribulation and your poverty
(but you are rich), and the blasphemy by
those who say they are Jews and are not, but
are a synagogue of Satan. 'Do not fear what
you are about to suffer. Behold, the devil is
about to cast some of you into prison, so that
you will be tested, and you will have tribulation for ten days Be faithful until death, and I
will give you the crown of life. 'He who has
an ear, let him hear what the Spirit says to
the churches He who overcomes will not be
hurt by the second death.'
Message to Pergamum
"And to the angel of the church in Pergamum
write: The One who has the sharp two-edged
sword says this:
'I know where you dwell, where Satan's
throne is; and you hold fast My name, and did
not deny My faith even in the days of
Antipas, My witness, My faithful one, who
was killed among you, where Satan
dwells. 'But I have a few things against you,
because you have there some who hold the
teaching of Balaam, who kept teaching Balak
to put a stumbling block before the sons of
Israel, to eat things sacrificed to idols and to
commit acts of immorality. 'So you also have
some who in the same way hold the teaching
of the Nicolaitans. 'Therefore repent; or else I
am coming to you quickly, and I will make
war against them with the sword of My
mouth. 'He who has an ear, let him hear what
4 Journey: Summer 2010 Journey: ll 2007
the Spirit says to the churches To him who
overcomes, to him I will give some of the hidden manna, and I will give him a white stone,
and a new name written on the stone which
no one knows but he who receives it.'
Message to Thyatira
"And to the angel of the church in Thyatira
write: The Son of God, who has eyes like a
flame of fire, and His feet are like burnished
bronze, says this:
'I know your deeds, and your love and faith
and service and perseverance, and that your
deeds of late are greater than at first. 'But I
have this against you, that you tolerate the
woman Jezebel, who calls herself a prophetess,
and she teaches and leads My bond-servants
astray so that they commit acts of immorality
and eat things sacrificed to idols. 'I gave her
time to repent, and she does not want to
repent of her immorality. 'Behold, I will throw
her on a bed of sickness, and those who commit adultery with her into great tribulation,
unless they repent of her deeds. 'And I will
kill her children with pestilence, and all the
churches will know that I am He who searches the minds and hearts; and I will give to
each one of you according to your deeds. 'But
I say to you, the rest who are in Thyatira, who
do not hold this teaching, who have not
known the deep things of Satan, as they call
them--I place no other burden on
you. 'Nevertheless what you have, hold fast
until I come. 'He who overcomes, and he
who keeps My deeds until the end, TO HIM I
WILL GIVE AUTHORITY OVER THE
NATIONS; AND HE SHALL RULE THEM
WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO
PIECES, as I also have received authority
from My Father; and I will give him the
morning star. 29'He who has an ear, let him
hear what the Spirit says to the churches.'
Message to Sardis
"To the angel of the church in Sardis write:
He who has the seven Spirits of God and the
seven stars, says this:
'I know your deeds, that you have a name
that you are alive, but you are dead. 'Wake
up, and strengthen the things that remain,
which were about to die; for I have not found
your deeds completed in the sight of My God.
'So remember what you have received and
heard; and keep it, and repent. Therefore if
you do not wake up, I will come like a thief,
and you will not know at what hour I will
come to you. 'But you have a few people in
Sardis who have not soiled their garments;
and they will walk with Me in white, for they
are worthy. 'He who overcomes will thus be
clothed in white garments; and I will not
erase his name from the book of life, and I
will confess his name before My Father and
before His angels. 'He who has an ear, let him
hear what the Spirit says to the churches.'
Message to Philadelphia
"And to the angel of the church in
Philadelphia write: He who is holy, who is
true, who has the key of David, who opens
and no one will shut, and who shuts and no
one opens, says this:
'I know your deeds Behold, I have put before
you an open door which no one can shut,
because you have a little power, and have
kept My word, and have not denied My
name. 'Behold, I will cause those of the synagogue of Satan, who say that they are Jews
and are not, but lie--I will make them come
and bow down at your feet, and make them
know that I have loved you. 'Because you
have kept the word of My perseverance, I also
will keep you from the hour of testing, that
hour which is about to come upon the whole
world, to test those who dwell on the earth. 'I
am coming quickly; hold fast what you have,
so that no one will take your crown. 'He who
overcomes, I will make him a pillar in the
temple of My God, and he will not go out
from it anymore; and I will write on him the
name of My God, and the name of the city of
My God, the new Jerusalem, which comes
down out of heaven from My God, and My
new name. 'He who has an ear, let him hear
what the Spirit says to the churches.'
Message to Laodicea
"To the angel of the church in Laodicea write:
The Amen, the faithful and true Witness, the
Beginning of the creation of God, says this:
'I know your deeds, that you are neither cold
nor hot; I wish that you were cold or hot. 'So
because you are lukewarm, and neither hot
nor cold, I will spit you out of My
mouth. 'Because you say, "I am rich, and have
become wealthy, and have need of nothing,"
and you do not know that you are wretched
and miserable and poor and blind and
naked, I advise you to buy from Me gold
refined by fire so that you may become rich,
and white garments so that you may clothe
yourself, and that the shame of your nakedness will not be revealed; and eye salve to
anoint your eyes so that you may see. 'Those
whom I love, I reprove and discipline; therefore be zealous and repent. 'Behold, I stand at
the door and knock; if anyone hears My voice
and opens the door, I will come in to him and
will dine with him, and he with Me. 'He who
overcomes, I will grant to him to sit down
with Me on My throne, as I also overcame
and sat down with My Father on His
throne. 'He who has an ear, let him hear what
the Spirit says to the churches.'"
Acts 11:19-30; 13:1-4
By David Glock
T
here is no apostolic epistle to
the church at Antioch of
Syria! Letters from apostles
usually arise out of some problem—like
the first steps of disunity at Philippi, to
the “other gospel” of Judaistic legalism
of the Galatian churches. (That other
“Antioch” was one of the Galatian
churches.) Antioch was the seat of the
Roman proconsul
of Syria and a flourishing Gentile city.
It became a notable city in the history
of the church because “the disciples
were first called Christians in Antioch”
and that’s our name!
They were first called Christians
because they imitated the characteristic of Christ. Consequently, the church
at Antioch became a model church.
No letters of correction to Antioch. As
we evaluate our local church it will be
helpful to see the Christ-like characteristics of the church at Antioch.
Founded out of Persecution
First of all, the church of Antioch was
founded out of persecution. Those who
brought the gospel to Antioch came to
that city having been persecuted as a
result of the martyrdom of Stephen.
A certain serious commitment
to following Christ is reflected when
disciples are willing to suffer the consequences of persecution. The new
believers in the new church shared
that commitment of the founders.
“What you win them with is what you
win them to.” A model church is made
up of believers who are willing to die
for Christ if necessary!
Evangelistic
Second, the church of Antioch was
evangelistic. The founders preached
only to the Jews at first, but others
caught the fire of evangelism and
preached to the Gentiles as well. They
preached to them the “Lord Jesus.”
And a great number of them believed
and turned to the Lord. The community became familiar with the Christ-like
believers through their evangelization.
That’s why the people of Antioch
coined the title “Christian”. A model
church is made up of believers who are
concerned about evangelizing their
community.
Inclusive
Third, the church of Antioch
was inclusive—both Jew and Gentile
were welcome. This would lead to the
Jerusalem Council which would try to
resolve the transition from the limited
sphere of the offer of the Kingdom to
the inclusive nature of the Lord’s Great
Commission. The church of Antioch
was ahead of the mother church of
Jerusalem in following the Head of
the church. He said,
“All authority has been given to Me
in heaven and on earth. Go therefore and make disciples of all the
nations, baptizing them in the name
of the Father and of the Son and of
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the Holy Spirit, teaching them to
observe all things that I have commanded you; and lo, I am with you
always, even to the end of the age.”
Amen (Matthew 28:18-20).
James, the half brother of Jesus
who presided at the Jerusalem Council,
writes of this in his epistle.
My brethren, do not hold the faith of
our Lord Jesus Christ, the Lord of
glory, with partiality (James 2:1).
Well Taught
Partiality and prejudice cannot
be held consistently while claiming to
have faith in Christ. A model church
is made up of believers who include all
of God’s children, reaching beyond
racial, ethnic, social, status barriers.
Fourth, the church of Antioch was
well taught. Barnabas arrives on the
scene and evangelizes, teaches, and
encourages; resulting in great growth.
He hurries off to Tarsus and brings
back his old friend, the fully taught
apostle Paul. For a whole year Paul and
Barnabas taught the church at
Antioch. What a time of teaching that
must have been. The apostle Paul had
been instructed by the resurrected
Head of the church in the Arabian
Desert. He had matured in his faith in
his Tarsus retreat. He was ready to
teach. We read that teaching now in
Paul’s epistles, but he taught them in
Antioch face to face. A model church
must have consistent expository teaching of the Word of God by gifted men.
Multi-Gifted
Fifth, the church of Antioch was
multi-gifted. Notice the various gifts
operative at Antioch: evangelism,
Journey | Seven Churches of Revelation
encouragement, teaching, giving,
prophecy, and hospitality. The very
design of the local church is that of
every member participating by using
his spiritual gift for the building up of
the body. The epistles dealing with
spiritual gifts were not yet written, but
the church of Antioch practiced what
Paul would later write—he no doubt
taught them these things. A model
church must have church-wide participation of spiritual gifts by the members
of the church.
Spiritual Leadership
Sixth, the church of Antioch was
marked by spiritual leadership. Five of
them are mentioned in Acts 13.
Now in the church that was at
Antioch there were certain prophets
and teachers: Barnabas, Simeon who
was called Niger, Lucius of Cyrene,
Manaen who had been brought up
with Herod the tetrarch, and Saul
(Acts 13:1).
These men were given to prayer
and fasting as they considered the
direction of the church of Antioch.
Not only were they given to prayer and
fasting to know the mind of God, they
also were willing to obey the guidance
given to them by the Holy Spirit. Not
only were they ready to obey, but they
obeyed when the primary leaders,
Barnabas and Paul, would leave the
church of Antioch for missionary
activity. A model church must have
spiritual, self-sacrificing leadership.
Financially Generous
Seventh, the church of Antioch
was generous financially. Through
prophecy, the church was informed that
a famine was going to sweep through
The Letter to
the Church in
the Roman Empire. The saints at
Antioch sent relief to their Jewish
brethren in Judea. They were not only
generous, their generosity crossed ethnic
and religious limitations. Their generosity reflected the later teaching of Paul
that each should give according to his
ability. And they did this willingly!
A model church must have a biblical
viewpoint of financial responsibility.
Laodicea
Missionary-Oriented
Eighth, and finally, the church
of Antioch was a missionary-sending
church. It is the church that commends Paul and Barnabas to the work,
and it is the church of Antioch to
which they return and report the great
success of the First Missionary Journey.
The church also was involved in the
dispute of Paul and Barnabas and commended Paul and Silas, the new helper.
A model church must have a world
view of Christianity, not an isolated
interest in the local ministry only.
No wonder “the disciples were first
called Christians in Antioch.” And
that’s our name! ✟
Dave Glock
Dave is a graduate of Emmaus, Philadelphia
College of Bible, and Dallas Theological Seminary.
He has taught at Emmaus since 1968 and has
served as Dean of Education for most of that period. He serves as an elder emeritus at Asbury
Community Chapel. Dave has four children, all of
whom serve in Assembly ministries, and fourteen
grandchildren.
Revelation 3:14-22
By Mark R. Stevenson
The Historical Setting
L
aodicea was situated at the
center of three very important
roads, not least of which was
what William M. Ramsay called “the
great eastern highway and central
route of the Roman empire.” Because
of this strategic location, Laodicea
became a major center of trade and
commerce and even banking. D. A.
Carson dubbed it “the Wall Street of
Asia Minor.” But there were other reasons for the city’s wealth. The
Laodiceans manufactured cloth and
garments that were exported all over
the world. In addition, Laodicea was
home to a famous medical school which
developed an eye salve that was also
exported around the world.
The city became so wealthy that
in A.D. 60, when Laodicea was devastated by an earthquake, they refused to
accept any assistance from Rome. The
citizens chose to rebuild the shattered
city from its own resources. Evidently
they were too self-sufficient to accept
help from anyone. The Roman historian Tacitus wrote: “Laodicea arose from
the ruins by the strength of her own
resources, and with no help from us.”
The city did have a significant
weakness however. It had no natural
water supply and had to have water
piped in through underground aqueducts. The water was obtained from
hot springs about five miles away. But
by the time the water reached Laodicea,
it was tepid and filled with sediment.
Clearly the local situation and
conditions of Laodicea are used by
Christ in this letter to speak to the
church’s spiritual condition. Unfortunately Christ does not commend this
church in any way. It may have been
prosperous outwardly, but its true
spiritual condition was sickening to
Jesus Christ.
The Description
of Jesus (3:14)
The Lord identifies Himself as “the
Amen, the faithful and true witness.”
He has some harsh words for this
church. They had deceived themselves;
they were blind to their true condition.
But they needed to understand that
what the Lord Christ told them was
an accurate diagnosis of their true
condition.
But Jesus is also described as “the
Beginning of the creation of God.”
Some heretical groups have suggested
this means that Christ was the first
created being. But of course, that is
first degree heresy (cf. John 1:1-3; Col.
1:16-17). Christ as “the Beginning of
the creation of God” means that He is
the source and originator of creation,
not its first product. This would be a
powerful reminder to the proud, rich,
and self-sufficient church that Christ
was the source of their wealth and
power—not themselves.
The Rebuke (3:15-16)
The church of Laodicea is not accused
of immorality or apostasy or heresy,
but it receives an indictment that is
no less devastating. Christ says “you
are lukewarm.”
But what does this mean? Some
have taken it refer to the opposite poles
of the church’s spiritual temperature
or fervor. They are not hot, meaning
they’re not zealous and “on fire” for
Christ. They are not cold, meaning
they have not rejected the things of
Christ altogether. They are somewhere
in-between. They are lukewarm—
dull and halfhearted when comes to
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Page 10
spiritual things.
The problem with this interpretation is that it is difficult to imagine
Jesus would ever wish people were
spiritually cold. We can understand
why He would want people to be hot,
but verse 15 says, “I wish that you
were cold or hot,” as if these were
two equally desirable conditions.
Lukewarm, sedimentfilled water is
nauseating, and that is
precisely what the
spiritual condition of
the church was like to
the Lord.
A much more satisfying explanation sees this metaphor as a reference
to Laodicea’s water problem. Six miles
to the north was the city of Hierapolis,
famous for its wonderful hot springs.
These hot springs had tremendous
medicinal value. In fact, scholars tell us
these hot springs became so well known
for their healing qualities that Hierapolis
became a major health center.
On the other hand, the city of
Colossae, ten miles to the east of
Laodicea, was known for its cold, pure
drinking water. These waters had a
refreshing, life-giving effect. There’s
nothing like a cold drink of water on a
hot day. You could get that at Colossae,
but not in Laodicea!
By the time water arrived in
Laodicea through underground aqueducts it was neither healing nor
refreshing. Lukewarm, sediment-filled
water is nauseating, and that is precisely
what the spiritual condition of the
church was like to the Lord. He says,
“because you are lukewarm and neither
hot nor cold, I will spit you out of My
mouth.”
The word “spit” is a strong one; it
literally means to “vomit” or to “throw
up.” What Christ is saying to them is
“your lukewarm spiritual condition and
works make me sick!”
What a terrible thing to hear from
the Lord. But it should make us ask the
question: “Would the Lord say something similar of me and my church?”
The Problem (3:17)
Verse 17 defines what lukewarmness
in the church of Laodicea looked like.
They thought they were rich and
didn’t need anyone’s help. The pride
of Laodicea was infectious; it was part
of the atmosphere and culture of that
city. Unfortunately it had a tremendous influence on the church. The
church had succumbed to the affluence
of its surroundings and allowed the
attitudes of the city to shape its perspective on spiritual things. The church
became like the world. In their own
minds they were rich and had need
of nothing.
There is no poverty of spirit in
Laodicea, no contrition before the
Lord, no brokenness, no meekness, and
no sense of dependence on the grace
of God. But there is a vast discrepancy
between their opinion of themselves
and Christ’s evaluation of them (“you
say, I am rich, I have prospered, and I
need nothing, not realizing that you
are wretched, pitiable, poor, blind, and
naked”). They assumed their material
wealth pointed to spiritual wealth. But
their pride and self-sufficiency made
them blind to the truth.
Ironically Christ describes the
Laodiceans’ condition in terms of the
very industries that made them rich.
Jesus says they are poor—spiritually
bankrupt—in a city that took pride in
its wealth. He says they are blind—
devoid of spiritual vision and insight—
in a city renowned for its healing eye
salve. Jesus says they are naked—
spiritually shamed, wearing nothing
but the rags of self-righteousness—in a
city famous for its fabric and clothing
factories. Before the Lord they were
wretched and miserable.
Instructions for Correction
(3:18-19)
For all their faults, the Lord graciously
offers them the opportunity to repent
and be restored: I counsel you to buy
from me gold refined by fire, so that you
may be rich, and white garments so that
you may clothe yourself and the shame
of your nakedness may not be seen, and
salve to anoint your eyes, so that you may
see (3:18).
To a proud, self-sufficient church,
this is humbling advice. Part of the
irony is that Christ counsels the church,
whom He just called spiritually bankrupt, to buy certain things. But how
can they buy anything if they are
poor? The simple fact is they cannot.
Spiritually they have no resources; they
have no spiritual purchasing power.
But thankfully the price has been paid
for them by Christ Himself. The Bible
makes clear that our salvation and all
its benefits and blessings were not
earned by us but were purchased for us
by Christ with His own blood at the
cross (1 Pet. 1:18-19).
They considered themselves selfsufficient but they needed to find their
sufficiency in Christ. The great banks
and all the wealth of Laodicea could
never purchase for them what they
really needed: spiritual wealth. Only
Christ could give them that.
Spiritually they were naked and all
the wonderful clothes produced in the
factories of Laodicea could never cover
them. What they needed was not the
filthy rags of their own righteousness,
but the garments of salvation—the
righteousness of Christ. Only Christ
could give them that.
The physicians at the medical
school in Laodicea with their famous
eye salve could never treat spiritual
blindness. Only Christ could do that.
Verse 19 adds, Those whom I love,
I reprove and discipline. In spite of their
lukewarm condition and sin, Christ
loves them. Indeed, the very fact that
He rebukes and disciplines them demonstrates His love. A mark of God’s love
is that He does not allow us to continue
in a spiritually wretched condition. He
disciplines us. And although it is never
pleasant to be disciplined, it is for our
good that we might lose our lukewarmness and share in His holiness (Heb.
12:10-11).
The message to
Laodicea is: Don’t let
the world squeeze
you into its mold.
The Invitation (3:20)
We often use this text as a gospel invitation (“behold, I stand at the door and
knock”), but strictly speaking it is an
invitation to a lukewarm church to
renewed fellowship with their Lord and
Savior. But notice also, it is a personal
appeal: “if anyone hears My voice and
opens the door, I will come in to him
and will dine with him, and he with Me.”
Reformation in a church begins
with individuals; revival begins with
me. When I discover afresh my true
dependence on Christ for all
things, I bring that perspective
into the assembly and suddenly
Christ is no longer outside knocking; He is at the center. Will we open
to Him? The imagery here of Christ
dining with us speaks of very close personal fellowship. Grant Osborne points
out that “to share a meal in the
ancient world was to share a life.” This
is not a rushed visit in passing, but a
lingering of Christ’s presence with us.
What a glorious invitation!
The Promise (3:21)
Finally, to those who are zealous and
repent and thus overcome, a glorious
promise is held out to them: they will
sit with Christ on His throne. In other
words, they will reign with Christ in
His coming Kingdom. Those whom
Christ presently finds nauseating are
not only offered an opportunity to
repent and to enjoy warm fellowship
with Him here and now, they are
offered the privilege of reigning with
Him in His glorious Kingdom. It goes
without saying that we are unworthy of
such an honored position, but such is
the grace of Christ. Surely such grace
should motivate us to be overcomers.
Application
The message to Laodicea is: Don’t let
the world squeeze you into its mold.
The church allowed their affluent
society to give a false sense of self-sufficiency and blind them to their spiritual
poverty. Don’t let the wealth and pride
of America blind you to the truth that
our greatest needs are not for
a new house and a
better car
and the latest technology. The
American dream is fleeting, but the
beatific vision is eternal. Our greatest
needs are spiritual. Don’t allow the
blessing of material riches to impoverish your soul. There are unsearchable
riches to be had, but they are only
found in Christ (Eph. 3:8). He alone
meets our deepest needs, heals our
blindness and clothes us with his own
righteousness. Laodicea forgot the
words of the Lord Jesus “apart from Me
you can do nothing” (John 15:5). Let’s
not make the same mistake. ✟
Mark Stevenson
Mark is a faculty member in the Bible and
Theology department at Emmaus Bible College.
He graduated from Kawartha Lakes Bible College,
Emmaus Bible College, Trinity Evangelical
Divinity School, and is currently a PhD candidate
at Spurgeon’s College, University of Wales. Mark
and his wife Tonya have four children, Jonathan,
Emma, Katelyn and Sophia and are in fellowship
at Arbor Oaks Bible Chapel in Dubuque.
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Page 12
The Seven
Churches
of Revelation:
(Eph. 5:25-27). It is Christ that loves,
examines, and evaluates the church,
and as its head ruler, has the authority
to address the church.
Strengths
Ephesus
Revelation 2:1-7
By Ben Mathew
Historical Setting
E
phesus was one of the most powerful cities in the Roman
Empire, and with more than a
quarter of a million people, it was a cultural, economic, and religious center
that made it the most important city in
Asia Minor. But apart from its geographic and economic prominence, the
city of Ephesus was most famous as the
center of worship for the fertility goddess Artemis (Diana). The temple of
Artemis, the “Artemision”, was a
famous landmark made completely out
of marble and known as one of the
seven wonders of the ancient world.
The idol of Artemis, a shapeless, black,
many-breasted statue that supposedly
fell from the heavens (Acts 19:24) was
housed in the great temple, and was
attended by numerous temple prostitutes in vile acts of idolatry and
immorality. Ephesus was also the home
to many other sacred temples, including some to the emperors, and was
eventually titled by Domitian as the
“warden” or guardian of the imperial
cult. It’s within this city of magic,
sorcery, idolatry and immorality that a
small group of Christ followers labored
to live by faith.
The church was most likely established by Priscilla and Aquila, who had
been left there by Paul in A.D. 52
(Acts 18:18-25). Apollos helped in the
early years of the church and Paul later
returned to Ephesus and spent more
than 2 years there, using the church
as a base of evangelistic operations to
the whole region (Acts. 19:10). Paul
most likely stayed in Ephesus while
writing his letter to the Corinthians
and would later send another letter to
the saints at Ephesus while imprisoned
in Rome. The fact that Ephesus is
mentioned first in the writing to the
seven churches is important. Ephesus
was the mother church out of whose
ministry the other six were founded
(Acts 19:10). The correspondence to
Ephesus provides a template by which
the Lord addresses the other six
churches and by which we can find
encouragement and exhortation for
our churches today.
Description of Jesus
As seen in the other church letters,
the description of Christ is perfectly
chosen to address the needs of that
church. These images of Christ “holding” and “walking” were most likely
taken from the first chapter of the
book (1:16; 1:13), and are to remind
Ephesus that Christ is the Head, Lord,
and Sovereign of the church. Christ is
the one who “holds” the seven stars
which represent the seven churches
and they are under His authority, and
are to do His will for His glory. Second,
Christ is portrayed as “walking” in the
midst of the churches. The imagery of
walking combines the ideas of concern
for and authority over the church. As
Paul stated earlier in his letter to the
Ephesians, husbands are to love their
wives as “Christ loved the church and
gave himself up for her, that he might
sanctify her, having cleansed her by
the washing of water with the word,
so that he might present the church
to himself in splendor, without spot
or wrinkle or any such thing, that she
might be holy and without blemish
The church at Ephesus is commended
for its “toil” and “endurance”. Their
toil against false teachers was an all-out
effort, as they held to a high, holy standard of orthodoxy and doctrinal purity.
The church at Ephesus had “tested”
these false teachers and had taken the
encouragement of Paul to not “give the
devil an opportunity” (Eph. 4:27) and
to be careful of the “savage wolves who
would come in among you…and not
spare the flock” (Acts 20:29). The
church would not “bear” these false
teachers and were commended by the
Lord for their “toil” in this area. It is in
this toiling they are also commended
for their “endurance” in the midst of
trying circumstances. Their patience is
“for His name’s sake,” and gives their
endurance meaning, purpose, and
direction. The church in its toil against
false teachers and its endurance for the
sake of Christ has been commended
for their works. They have “not grown
weary” in their triumph against heresy
and false teachers.
Weaknesses
Although they have maintained doctrinal purity and theological commitment, they have fallen into cold orthodoxy and have “left their first love.” In
their desire to fight for doctrinal purity,
they forgot who they were fighting for.
As they toiled for correct theology,
they neglected the person they toiled
for. It is clear that the Ephesians loved
truth, but they may have loved truth
more than they loved God or one
another. They had fulfilled Christ’s
prophecy in Matthew 24:12 that “the
love of many will grow cold,” and had
replaced their early love and passion
for Christ and others with a harsh and
hard zeal for orthodoxy.
Instruction for Correction
But the gracious Lord of the church
will not exhort without giving opportunity for return. The solution to their
spiritual condition is to “remember,”
“repent,” and “do.” Much like encouragements given to Israel, the church
was instructed to remember where they
had fallen from. Forgetfulness is frequently the initial cause of spiritual
decline, and actively bringing to mind
the past experience of their “first love”
is the first step in renewal of relationship. The church is being told to begin
reflecting on their past history, to make
present repentance, so they can do
future “works they did at first”. The
church may have forgotten their first
love, but their first love will not
forget them.
Application for Today
The letter to Ephesus has much
encouragement and application for our
churches today. We live in a pluralistic
culture that prizes “tolerance” of ideas
rather than a conviction of truth. Both
outside and within the church walls,
we are inundated with theological
concerns that must be addressed, as we
“contend earnestly for the faith once
delivered” (Jude 1:3). But in our zeal
to preserve doctrinal purity, we must
always remember who we are contending for, and the love we must have for
Him, and for others. Our passion for
doctrinal purity must be for the glory
and love shown to our Lord. Our
enthusiasm for proper orthodoxy must
always be directed towards charity and
devotion to others. If we find our love
of theology to be greater than our love
of God and others, we must remember
where we were, and repent to find
greater strength and zeal to do the
works He has called us to. ✟
Warning
The solution given by the Lord is clear
and direct, but carries with it stern
warning and judgment if not heeded.
Scholars debate whether the “coming”
of the Lord in judgment would be an
imminent coming in judgment or a
reference to the Second Coming of
the Lord in glory; in either case, the
seriousness of judgment is to be felt
upon the saints at Ephesus should they
not regard the exhortation of the Lord.
The divine judgment would be a
removal of their lampstand, and the
symbolic language is clearly a reference
to the loss of their witness and the
eventual end of the church.
Ben Mathew
Ben is a native of Southern Ontario, Canada and was
actively involved in a number of ministries in his home
assembly. Ben received his B.S. in Biblical Studies from
Emmaus Bible College and continued his graduate work
at Dallas Theological Seminary, earning his M.A. in
Biblical Counseling. Ben worked in the Dallas area for a
number of years in private practice and at the nationally
known Minirth Clinic specializing in adolescent rehab
and conflict resolution. Ben is a Licensed Mental Health
Counselor in the state of Iowa and now ministers at
Emmaus as Chair and professor in the Counseling
Psychology department and also works in the Student
Services department as the Director of Counseling
Services. Ben and his wife Jenna live in Dubuque, Iowa
with their children Elias, Zachary and Ainsley. They
stay involved with various ministries while he is a
favorite speaker at numerous churches, camps and
conferences across North America.
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Page 14
The Letter of
Jesus Christ to
the Church at
Pergamum
By Ken Daughters
P
ergamum was one of the most
prominent cities in Asia, the
official capital of the Roman
province, and the official residence of
the Attalic princes. It was built on a
prominent 1,000-foot- high, rocky hill
dominating a broad plain, 55 miles
north of Smyrna and 20 miles from
the Aegean Sea. The first provincial
temple of the Imperial cult was built
here to honor Augustus. Caesar worship was most intense here. It also had
temples to honor Zeus, Athena,
Dionysus, and Asklepios.
It is the birthplace of Galen, the
second most famous physician next to
Hippocrates. It was the center of
the worship of the god of healing,
Asklepios, who was represented as
holding a serpent. People came from
around the world to feed the serpents
as worship. The sick spent the night
in the temple hoping that one of the
roaming snakes would touch and heal
them. It was home to the second best
library in the world at 200,000 volumes. They imported papyrus from
Egypt until Ptolemy Epiphanes
became jealous and cut them off.
Hence, Eumenes was motivated to
invent a new writing material from
animal skins. Our term “parchment” is
derived from the name of their city.
The library was later sent to Egypt as
a gift from Anthony to Cleopatra.
Jesus introduces Himself as the
one with the two-edged sword (cf.
Revelation 1:16, 19:15, 21). His
Word, the Word of God, can be either
an instrument of salvation or death,
depending on the response. He has
both the force of a warrior, and judicial authority to pronounce judgment
on them. All power belongs to Him.
How will the church respond to
His rebuke?
In each of these letters, the
church has been deeply influenced
by the city in which it dwells. The
church in Pergamum has a particularly
difficult setting. They dwell where
Satan’s throne is. Satan’s power has
had particular success here. The city
was the headquarters for emperor wor-
ship. A temple to Augustus and Roma
had stood here since 29 B.C. Later
another temple was erected to worship
Trajan. Caesar worship was the greatest menace among all the paganism
and worldliness that threatened them.
One of them, Antipas (“against all”),
had taken a stand against the cult and
had suffered martyrdom. Only Rome
had the power of capital punishment.
According to tradition, he was burned
to death in a bronze bull during the
reign of Domitian. He would not
compromise his loyalty to Christ. He
is identified by Christ as His witness,
His faithful one. The church is commended along with Antipas for holding fast to Christ’s name and not
denying the faith under such severe
persecution. They had remained doctrinally pure, and personally loyal to
Christ under duress which ultimately
was from Satan himself.
In spite of such an important
commendation, the church receives
a severe rebuke from Christ Himself.
Though they had remained loyal
under persecution, they were now
tolerating two classes of heretics
among them: those who held to the
teaching of Balaam, and those who
held to the teaching of the Nicolaitans.
The majority of the congregation
appears to continue holding fast to
the faith, but they are guilty of indifference regarding these heretics. They
are indiscriminately tolerating their
compromise.
The story of Balaam is recorded
in Numbers 22-25 and 31. He was an
alleged prophet of God who betrayed
his calling for profit. He was willing to
be hired by King Balak of the Moabites
to curse Israel so they would not be
conquered. He tried to earn the commission, but couldn’t bring himself
to lie about what God told him to
prophesy. His sin of greed is condemned in 2 Peter 2:15 and Jude 11.
But according to Numbers 31:16, he
suggested a more creative approach.
Apparently he thought Israel would
forfeit God’s protection if they could
be lured into worshiping idols. The
plan was subtle. The women of Moab
would be used as a stumbling block,
like bait placed on a trap, to lure
Israel into sexual immorality, intermarriage, and eventually idol worship.
God judged Israel for their harlotry at
Baal of Peor. Twenty-four thousand
died from plague. Thus, Balaam is the
father of religious syncretism. Those
in the church at Pergamum who followed after Balaam influenced members of the church to relax their principles and intermingle with unbelievers in a compromising manner. They
participated in the feasts and ate meat
offered to idols, which would eventually result in idol worship and even
fornication. They intermarried with
unbelievers.
Though the Jerusalem Council
clearly decided that Christians do not
have liberty in the matters of these
idolatrous feasts and the sins that
accompanied them (Acts 15: 20, 29),
the Nicolaitans at Pergamum came to
a similar conclusion as the Balaamites,
but for a different reason. Both groups
sought a compromise between
Christian standards of living and
Graeco-Roman culture and religion.
The Nicolaitans were libertarian in
their Christian ethics, believing they
could engage in immoral behavior
with impunity.
Both groups sought
a compromise between
Christian standards of
living and GraecoRoman culture and
religion.
Jesus calls on the church to
repent, or else! Unless they purge
themselves of these heretics and this
unjustified tolerance, He will come
quickly and make war against them.
The judgment of His sword at the
Second Coming is imminent. They
cannot continue to be lenient toward
these heretics.
What Jesus is saying is important
and should be heeded. The believer
should keep overcoming whatever
attacks come from the enemy, standing victorious until the end. Two
rewards are promised. The first is hidden manna. Rather than eating meat
offered to idols, fellowship with Christ,
the bread of heaven, should be our
spiritual food. When the struggle is
over, the manna in the Ark of the
Covenant that Jeremiah hid before
the destruction of Jerusalem will be
revealed. The second reward is a white
stone with a new name inscribed on it.
White stones were used in antiquity as
coupons for such things at free doles
of bread, free admission to special
events, or as symbols of victory at the
games. These stones are inscribed
with a new name, reflecting our new
status as belonging to Christ. Such
a personalized stone may serve as a
token of admission to the Marriage
Supper of the Lamb.
The lesson of this letter is to
repent of indiscriminate tolerance.
We must resist amalgamation into
sinful society and religion. We must
beware of syncretism. We must avoid
compromise. We must not abuse our
liberties. Just how much incense may
I burn to the emperor before I have
betrayed Christ? May I attend the
feasts? Is it permissible to eat meat
offered to idols? Is it sufficient if I
avoid idol worship and fornication?
Satan has laid the bait on the trap.
Will we fall as Israel did? Do we consider ourselves strong enough not to
be seduced? Our culture and society
today has all the dangers that existed
in ancient Pergamum. Our task is to
hold fast to His name and not deny
the faith. ✟
Ken Daughters
Ken is President of Emmaus Bible College,
where he has taught for 20 years. He studied at
Biola, Talbot, and Dallas. He travels often,
speaking at assemblies, camps, and conferences. He is from California and enjoys water
skiing and cycling. His wife Carol was reared
on the mission field in Bolivia. They have a
daughter, four sons, and two grand-children.
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Page 16
Smyrna:
The Persecuted
Church Revelation 2:8-11
By Dr. Daniel H. Smith
The blood of the martyrs
is the seed of the Church.”
“
— Tertullian (c. A.D. 160-220)
I
n dictating letters to the churches
in the Roman province of Asia,
the risen, glorified Christ included
a brief letter to the church in the city
of Smyrna. Smyrna was a seaport city
on Aegean Sea about 35 miles north of
Ephesus. Although it was not a large
city, it was noted for its beauty and the
presence of a pagan temple erected in
honor of Emperor Tiberius, who was
worshiped as a god.
The letter to the church at
Smyrna, only four verses long, is the
shortest of the letters in the book of
Revelation. It is distinctive, along
with the letter to the church at
Philadelphia, in having no words of
warning or rebuke like the other letters. However it does contain a number
of powerful messages not only to the
persecuted first-century church but
also to Christians suffering affliction
or martyrdom through the centuries
and into this 21st century.
The risen Christ identified Himself as “the first and the last, who was
dead, and has come to life.” He had
told His disciples in the upper room
that the persecution He experienced
would continue on in the world’s treatment of them (Jn. 15:18-23). But here,
in His own resurrection, He promises
resurrection and life to His church.
This glorious prospect has strengthened
and sustained Christians all through
the centuries of church history.
Undoubtedly it was, and is, comforting to persecuted Christians to hear
the Savior say “I know your tribulation
and your poverty.” That the Lord
knows is a great comfort to His people.
Faith will rest in His Word even when
the extremities of life lead to human
responses of being alone and forgotten.
Before He ascended He promised, “I
am with you always, even to the end
of the age.”
Although the book of Acts makes
it clear that in that first century unbelieving Jews and Gentiles participated
and joined in persecuting Christians,
the real dynamic is from Satan, the
Devil. Our Lord’s emphasis on this fact
should help afflicted Christians avoid
paranoid, “strike back” responses and
rather turn the other cheek as He
taught us. In an important doctrinal
passage on this subject (Eph. 6:12) we
learn that “our struggle is not against
flesh and blood.” Our Lord’s prayer for
forgiveness for those who were nailing
Him to the cross should set the pattern
for Christians’ response to hostile people around them.
The Savior’s comforting words,
“do not fear” come as the last of 25
“fear nots” in the New Testament. The
Lord’s people need to live in the written Scriptures and hear these comforting words continually through the
threats and uncertainties of life.
The appeal and promises of this
letter come as highlights in our Lord’s
message to His church: “Be faithful
until death.” The history of the church
is filled with uncounted numbers of
martyrdoms. Even today many are
being killed just because they are
Christians. We need to pray for them;
for faithfulness to death and faith to
face death with certain promise of the
crown of life from the hands of our
Savior.
The final promise of this letter,
“He who overcomes shall not be hurt
by the second death,” should ring
through the mind and heart of every
true believer in Christ. Whether living
or dying for the glory of our Lord Jesus
we can be motivated and strengthened
by the fact that our names are written
in the Book of Life (Rev. 20:15) and
our sure destiny is heaven and His
presence in eternity. It will be worth it
all when we see Jesus. “For momentary,
light affliction is producing for us an
eternal weight of glory beyond all
comparison” (2 Cor. 4:17). ✟
Whether living or dying for the
glory of our Lord Jesus we can be
motivated and strengthened by the
fact that our names are written in
the Book of Life (Rev. 20:15) and our
sure destiny is heaven and His
presence in eternity
.
Dan Smith
Dan has been involved with the ministry of
Emmaus for 50 years, and has served as a
faculty member to the present. He served as
President of the college from 1975-2000, and
currently serves as Chancellor. Dan holds a
B.A. from Greenville College
(Education/Psychology and History/Political
Science), a Th. B. from Midwest Bible
Seminary (Theology and Greek), a M. Ed.
from the University of Missouri (Counseling)
and an Ed. D. from Loyola University
(Administration and Leadership). He is an
elder emeritus at Arbor Oaks Bible Chapel.
Dan and his wife, Martha, have been married
for 51 years and are parents of three adult
children and 8 grandchildren.
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Page 18
The Church at
Philadelphia
Revelation 3:7-13
By David J. MacLeod
Introduction
T
he letter to Philadelphia
explodes two myths of modern
Christianity. First, there is the
myth of bigness—the Philadelphian
church was small and inconsequential in
the world’s eyes but highly regarded by
the Lord. Pastor Juan Carlos Ortiz, after
building a large church in Buenos Aires,
Argentina, found that most of his congregation was spiritually immature.
Hundreds of new faces meant nothing.
“Cemeteries also grow in numbers.”
Second, there is the myth of ritualistic
traditional religion. Religious people can
attend beautiful places of worship and
profess to worship God, and yet, as “the
synagogue of Satan” illustrates, they can
hate Christ and His people.
The Commission
to the Angel, v. 7a
THE CITY
The site of Philadelphia is now marked
by the small Turkish agricultural center of
Alashehir. The city is about 30 miles ESE
from Sardis. Unlike Sardis the site is not
spectacular; it slopes gently to a level
plain from the foot of a little hill.
Philadelphia was commonly called the
“Gateway to the East,” a major highway
ran through it into the high central
plateau of Asia Minor. The word
philadelphia means “brotherly love.” It
was named by Eumenes II (d. 159 B.C.)
in honor of his brother Attalus, who
resisted Roman help to betray his brother.
Because of his loyalty Attalus was given
the name Philadelphus (“having a loved
brother”).
CHARACTERISTICS
William M. Ramsay says the city was
marked by four distinguishing characteristics: (1) It was a missionary city. The
founders of the city sought to make it a
center of Hellenism; that is, they wanted
to spread the Greek language and customs. (2) It was a city that lived in dread
of disaster. Although the city was a great
wine-producing region and celebrated
Dionysius (Roman, Bacchus), the god of
freedom, revelry, and sensual enjoyment,
the people lived in fear of regular earthquakes. Strabo, the Roman historian,
called it “a city full of earthquakes.” (3)
Due to the fact that many ran outside the
city during these episodes, it was a city
where many dwelled outside the city in
tents. (4) It was a city that took a new
name. After one of the earthquakes
Emperor Tiberius sent aid and the people
renamed the city Neocaesarea, a name
that fell into disuse after the emperor’s
death (A.D. 37). (5) To Ramsay’s list I
would add that Philadelphia had a large
population of Jews. They boasted in their
historic privileges and the promises of
God, and they persecuted the Jewish
Christians by casting them out of the
synagogue.
The Character of Christ, v. 7b
The assembly in Philadelphia was feeble
but was intent upon the truth and reality.
The description of Christ in verse 7 is just
what they needed to hear. He is “the holy
one,” a title used in the Old Testament of
Yahweh (Isa. 40:25; 57:15). John Stott
says He is “self-consciously divine.” He is
sinless and absolutely set apart to God. It
is a title that was also used of Israel’s
Messiah (Mk. 1:24; Lk. 4:34; Jn. 6:69).
He is “the true one,” that is, He is real or
genuine as opposed to all that is unreal
and spurious. He sees right through all
that is phony in our bigness-minded,
celebrity-oriented Christian culture.
He has the “key of David,” an
expression that takes us back to Isaiah 22
where God says to Eliakim, “The key of
the house of David will I lay upon his
shoulder, so he shall open and no one
shall shut; and he shall shut and no one
shall open” (v. 22). The door to David’s
house was opened and locked by this one
person. In the book of Revelation this has
reference to the Millennial Age. The
Jews believed and the Bible teaches that
one day the Messiah will reestablish the
throne of David. The unbelieving Jews
claimed this Kingdom was theirs due to
their physical relationship to David.
“No,” says the risen Christ. “Access to
the Kingdom of God is through Me. I am
the doorkeeper (cf. Jn. 10:7).
The Commendation of
Philadelphia, vv. 8–10
AN OPEN DOOR
Before listing the good deeds of the
assembly he makes a parenthetical
remark that picks up on the thought
of the “key of David.” The Lord has put
before the assembly “an open door.” This
does not refer to a door for service or a
door of prayer. The reference to “the key
of David” indicates that He is speaking of
the door opened to the glory of the
Messianic Age in the Millennial Age.
The city of Philadelphia was designed to
be a door to cultural brotherly love
based on Hellenism. The assembly in
Philadelphia stood before another door,
the assurance of free access into the
Millennial Kingdom of Christ, where the
inhabitants would be united in a true
brotherly love by the Holy Spirit. The
verb “have put” (“I have put before you
an open door”) is literally “have given.” It
is in the perfect tense (dedoµka) indicating that the door was opened in the past
and remains open. It was opened at the
cross of the Lord Jesus. The door remains
open today for all who will enter.
He goes on to describe their deeds.
“You have a little power.” The church
was insignificant; it lacked the reputation
of Sardis (v. 1). God does not evaluate
using our categories of success, namely,
big facilities, large crowds, Christian
celebrities. These are our yardsticks, not
God’s. The believers in Philadelphia had
kept God’s Word. They embraced the
doctrines of biblical Christianity. They
centered their lives and meetings on the
Person of Jesus Christ. “You have not
denied My name.”
THE SYNAGOGUE OF SATAN
In Philadelphia there was a colony of
Jews. They met in a synagogue, kept the
Sabbath day, listened as the Torah was
being read (v. 9). But they believed in the
“myth of externals.” Religion was practicing the traditions of Judaism. A true Jew
is an Israelite who accepts Christ as
Savior and Messiah (Rom. 2:28–29). The
same mentality is reflected today by many
mainline churches that have church
buildings, ministers, orders of service,
hymns, and prayers. They talk of the
Fatherhood of God, but they are not the
people of God. They have never been
born again, and they despise the Christcentered, cross-centered, and conversioncentered truths of evangelical
Christianity. Jesus says they are “of your
father the devil” (Jn. 8:44). When the
Messianic Kingdom is established these
rebellious Jews will learn their folly.
When they bow in surrender to Messiah
(Phil. 2:10–11) they will see to their horror standing with Christ the true heirs of
the Kingdom—believers in Jesus, both
Jew and Gentile.
THE HOUR OF TEMPTATION
Because they have persevered in the faith
the Philadelphian Christians will be kept
from “the hour of testing” (v. 10). The
“hour of testing” is the seven-year period
of tribulation that will take place immediately prior to Christ’s Second Coming
(Rev. 6–19). This terrible time will come
upon “the whole world” (lit. “inhabited
earth”). It will be a time of wrath upon
rebellious, Christ-rejecting mankind. Just
as we apply the commands, instructions,
warnings, and promises of the New
Testament epistles to ourselves today, so
we may apply this promise to the
Philadelphian Christians. Believers are
promised they will be kept from the hour
of testing—not just the testing. The Lord
does not say He will keep the church
through the Tribulation. Nor does He say
that He will lift the church out of the
Tribulation. Rather, He will preserve the
church from the Tribulation.
The Challenge to the
Philadelphian Christians,
vv. 11–13
THE IMMINENT
RETURN OF CHRIST
The keynote of the book is struck in
verse 11: “Behold I am coming quickly.”
The believer is to live his life in light of
the imminent return of Christ. We are
here reminded that although we shall
escape the judgments of the Tribulation
we are not to presume upon the grace of
God. We must be faithful in life and service or lose out on the rewards prepared for
Christ’s faithful servants.
he is a true Christian (cf. 1 Jn. 5:4).
THE THREE NAMES
The Lord goes on to promise that in the
Messianic Age His people will be given
three names: (1) “the name of My God.”
In Old Testament times the high priest’s
miter was inscribed with the words,
“Holiness unto Yahweh” (Ex. 28:36–38).
In the Millennial Age God’s people will
be stamped as God’s possession and with
His character. (2) “the name of the city
of My God, the new Jerusalem.” The city
of Philadelphia was the “gateway to the
east.” Believers are citizens of the heavenly city, whose builder and maker is God
(Heb. 11:10; cf. Phil. 3:20). (3) “My new
name.” Jesus has many names, and He
will keep them all as a reminder of His
saving work. He also has a name “which
no one knows” (Rev. 19:12) a name that
speaks of the depth of His being. We shall
always be learning new things about our
Savior.
Conclusion
It has been said that the letter to
Philadelphia revolves around three symbols: (1) the “open door,” that is the
church’s redemption and deliverance
from this earth and access into the earthly Kingdom of Christ; (2) “the key of
David,” that is the authority of Christ to
sovereignly grant salvation and admission
into the Kingdom; and (3) “the pillar in
God’s temple,” which symbolically speaks
of the believer’s security in God’s presence for all eternity. ✟
David J. MacLeod
THE PILLAR IN GOD’S TEMPLE
In the days of Solomon there were two
pillars in the Temple (1 Ki. 7:15–22).
One was named Jachin (“established”)
and the other Boaz (“strength”). In this
age the believer has little strength by
worldly standards, but in the Millennial
Age he will be a pillar of strength. There
will be no more earthquakes driving
believers from the city; instead they will
remain serenely and confidently in God’s
presence. This promise is made to the
“overcomer,” that is the believer whose
perseverance in faith demonstrates that
Dave received his theological education at Dallas Theological
Seminary (Th.M., Ph.D). In the
past he has taught at Western Bible
College (now Colorado Christian University) and
Dallas Theological Seminary. He is presently Dean
for Biblical Studies at Emmaus Bible College and
serves as Associate Editor of The Emmaus Journal.
He frequently ministers the Word across the U.S.
and Canada and at his home church where he served
for a number of years as an elder. David and his
wife Linda have four grown children.
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The Church at
Thyatira:
Camel Number Five: The godly saints
of the church at Thyatira were rebuked
for tolerating “Jezebel” and those who
followed her (verse 20). While not
embracing her teaching or practicing
the evils she advocated, the godly saints
at Thyatira somehow allowed her to
practice and to promote sin without
confronting it. It is clear that God had
confronted her in some way and had
given her time to repent (which she
refused to do). It does not appear that
this rebuke came through church discipline (Mt. 18:15-20; 1 Cor. 5).
When Tolerance
Trumps Truth
Revelation 2:18-29
By Bob Deffinbaugh
I
have long been fascinated with our
Lord’s warning regarding “straining
gnats and swallowing camels” (Mt.
23:24). I would like to apply His words
to our consideration of the church at
Thyatira. There are enough “gnats”
in our text to fuel much speculation.
Fortunately, we only have time for the
“camels.” The camels of our text are
those things which are actually in our
text (not secular history); are clear to
every reader (not just the scholars);
and are crucial to understanding and
applying our Lord’s words to the church
then and today. So allow me to set
forth some “camels” and then seek to
pursue their implications.
Camel Number One: The description
of our Lord is awe-inspiring. It draws
upon John’s description of our Lord
in Revelation 1 as well as Daniel’s
description of our Lord in Daniel 10:6.
If Daniel and John were left trembling
from what they saw (Dan. 10:7-8; Rev.
1:17), then surely we should hear and
heed His word for He is the One “who
searches minds and hearts” and “gives
to each one of you what your deeds
deserve” (Rev. 2:23).
Camel Number Two: We know very
little about the church at Thyatira. We
don’t know who founded it or when.
We do know from Acts 16:6-7 that the
Holy Spirit kept Paul from going there
(that is, to Asia). We also know that
Lydia, who was saved through Paul’s
ministry in Philippi, was from the city
of Thyatira (Acts 16:14). She may very
well have returned to that city with
the gospel.
Camel Number Three: We know from
verse 19 in our text that there were
some faithful Christians in the church
at Thyatira. They were commended
because their deeds bore witness to
their love (unlike Ephesus, Rev. 2:4),
faith, service, and perseverance. Since
these qualities were increasing, we
know that those commended were
growing in their faith.
Camel Number Four: A certain
woman whom our Lord calls “Jezebel”
claimed to be a prophetess, but she was
obviously not a true prophet. This is
evident in several ways. First, she was
called “Jezebel,” one of the most wicked
women in all the Bible. This woman
must have been Jezebel-like. (For
example, did she use her husband’s
authority as her own?) Second, she
was teaching and leading men, though
this was not permitted in the church
(1 Tim. 2:11-12). Third, her teaching
was based upon her alleged revelations,
which were neither biblical nor Christcentered. The author calls her subject
matter “the deep things of Satan”
(Rev. 2:24). This appealed to those
who wished to possess “insider information” not known to the unenlightened.
Fourth, the “fruit” of her teaching (see
Mt. 7:15ff.) was immorality and eating
foods sacrificed to idols, both of which
were forbidden to believers (Acts
15:20, 29). “Jezebel” was immoral, and
so were those who followed her. The
coming judgment upon “Jezebel” and
her followers was severe.
We are our brother’s
keeper, and thus we are
responsible for the
purity and spiritual
health of the church.
Personal piety is
crucial, but it is not
enough. The church at
Thyatira should teach
us that tolerance must
never trump the truth.
Camel Number Six: The godly saints
of Thyatira are not instructed to do
anything more than to “hold fast to
what you have until I come” (v. 25).
Those who overcome are promised
authority and the privilege of ruling
over the nations with Christ. If an
overcomer is to be rewarded by ruling
with Christ over the nations, then it
would seem appropriate for him to exercise a little authority now by dealing
with sin in the church (see 1 Cor. 6:2).
does our Lord not require more of the
saints in Thyatira? Why are they not
commanded to do something about
Jezebel? The answer appears to be that
it is now too late for Jezebel and her
hard-core followers. It is now time for
judgment, and this judgment will come
at the hand of the King. Let the others
be warned that if they don’t repent,
judgment is near. This warning comes
from Him who is the Judge.
The second question gets to the
heart of the message of this text for
Christians today: How can we explain
the fact that there are godly saints in
the church at Thyatira, and yet at the
same time there are false prophets like
Jezebel and professing Christians who
are living in sin? Our Lord tells us that
the problem of the godly is their
ungodly tolerance. How can Christians
justify such tolerance? I believe it is
the result of what some would call “the
privatization of faith.” Our culture is
happy for us to believe what we will, and
to practice whatever we wish, as long
as we keep it to ourselves. In this way,
abortion, homosexuality, and divorce
are tolerated by our society, and by many
in the church. Thus in this mindset,
the sin of others—even professing
Christians—is none of our business.
Living in a world which believes
there is no absolute truth and which
promotes (demands!) privatization, it is not
difficult
to understand how things could be as
they were in Thyatira, just as they are
today in Tacoma or Tallahassee. Godly
living is important, and commendable,
but we have corporate (one another)
obligations as well. We are our brother’s keeper, and thus we are responsible
for the purity and spiritual health of
the church. Personal piety is crucial,
but it is not enough. The church at
Thyatira should teach us that tolerance
must never trump the truth. ✟
Bob Deffinbaugh
Bob Deffinbaugh and his wife, Jeannette, have
five grown daughters and 9 (soon to be 10)
grandchildren. They moved to Dallas in 1967
to attend Dallas Seminary. Bob graduated in
1971, and remained on as part of the teaching
staff at Believers Chapel. In December of 1976
Bob and several other men planted Community
Bible Chapel, with the encouragement and support of the elders of Believers Chapel. He has
served CBC as a teaching elder for nearly 34
years. In past years Bob conducted in-prison
seminars for Prison Fellowship. Bob also teaches abroad, most recently in Asia. Bob is also
associated with bible.org, where many of his
sermons are available on-line.
Two Important Questions
Two major questions arise from a consideration of these “camels.” First, Why
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Page 22
“
When your memories are more exciting than your
dreams then you have begun to die.”
Sardis:
Yesterday’s
The EXHORTATION centers around
five key words (3:2-3).
Church
Be watchful - Revive! Wake up!
Strengthen - Retain from your past
what is timelessly true and relevant to
any generation.
Remember - Recover what has been
lost and neglected.
Hold fast - Resist the drift. Stand firm
and strong.
Repent - Repent: Time to change!
Revelation 3:1-6
By Dr. William McRae
D
r. Howard Hendricks grabbed
my attention when he said;
“When your memories are
more exciting than your dreams, then
you have begun to die.” That’s true
not only of individuals, but of churches as well. In either case the results
can be devastating. So what do you
say to a church that is dying? Precisely
what our Lord said
to the church in Sardis.
In antiquity, Sardis was a great
and wealthy city. Today, Sart is a
wretched village of poverty and ruins.
No Christians. No church!
The story of the church reflects
the “death” of the city. It had a glorious reputation but in two generations
an inglorious reality. A prominent
past, a pathetic present; alive in
name, dead in spirit; boasting of their
past, coasting for the present. Know
any such churches? The Head of the
church does!
Want to reverse the trend? Want
to fireproof your church from such a
trend? Suddenly this letter becomes
personal and timely.
As in every letter it begins with a
portrait of CHRIST that sets the tone
for the letter and uncovers the need of
the church.
These things says He who has the seven
Spirits of God and the seven stars (3:1a).
The freshness and fullness of the
Holy Spirit (1:4) are available from
our Lord. The leaders of the church
(1:20) are responsible and accountable to the Lord. It’s a portrait that
promises both incredible potential for
a new day and inevitable censure for
the apostle John’s day.
Then comes the COMPLAINT:
I know your works that you have a name
that you are alive, but you are dead
(3:1b).
Only in this letter does the complaint precede the commendation. It’s
right up front, a not-so-subtle indication of the severity of the situation and
the Lord’s displeasure. They had a great
reputation. Can’t you hear the crowd
saying; “Sardis? That’s an alive bunch!
That’s where it’s really happening!”
,
Apparently this reputation was
because of an impressive past. There
was a day when it was alive—but no
longer. You are dead. Upon examination the Inspector (see 1:13) explains:
It’s the call for a solemn assembly;
a time of serious prayer, confession,
rededication, clarifying your vision,
identifying your mission.
This was the very charge of the
Lord through Malachi to ancient
Israel. They were going through all
the motions but their hearts were not
right with God (Mal. 1:7-14).
What might be some signs of a
dead or dying church today?
Preaching without power
Service without sacrifice
Worship without joy
Receiving the Word without
responding
Programs without progress
Ingrown without outreach
Challenged without changing
Detect anything like that today?
The Lord does and this is what He has
to say:
At last, a brief word of COMMENDATION
You have a few names even in Sardis who
have not defiled their garments (3:4).
They were modern Josephs and Daniels
—unspotted in their world—a shadow
remnant of better days. What a delight
they must have been to the Lord.
2. Reputations aren’t always reliable
or reality.
3. Take a careful look for signs of
death. What can you do?
4. Take a second look. What are
your strengths?
Find the faithful few. Start here!
The challenge from Sardis:
Rather than asleep and dying, be alive
and growing. How? An effective church
today builds on this strategic balance:
Anchored in the past, geared for
the future.
IT’S TIME TO DREAM AGAIN! ✟
Dr. William McRae
If not – there is a solemn WARNING
I will come upon you as a thief (3:3b).
Your deeds are far from right in the sight
of God (3:2b, NLB).
the churches in that land—and Sardis
was the first to go. Could this ever
happen in North America? The city
of Sardis sounds a solemn alarm. It
was the first to fall. But all is not
lost—not yet.
This is a reference back to the
invasion of Cyrus, king of Persia in
500 B.C. Sardis was a citadel on a
plateau—thought to be an impregnable fortress. It was guarded by
sentinels at the narrow passageway
entrance. Cyrus waited for the sentinels to fall asleep. His soldiers crept
in and took the citadel and city.
The church in Sardis was in a
city that had been conquered in spite
of its security, only because its watchmen fell asleep. To the church in that
city the Lord is saying; wake up, be
alert, or else.
How could the 1st century land
of the seven churches (Asia) become
a 21st century nation of mosques
(Turkey)? There was, of course, the
invasion of the Turks in A.D. 1453.
The success of the Turks was largely
due to the spiritual deterioration of
The letter concludes with three
PROMISES (3:4-5), reserved for
“overcomers” whom John clearly
identifies as believers (1 Jn. 5:5).
As such they are not rewards for the
faithful, but are blessings of God’s
grace granted to all believers and are
presented here as incentives to hear
and obey what the Spirit says.
So what do you say to a “yesterday’s church?”
1. The Lord is not impressed with
our past when we use it as a
pillow.
Dr. William McRae is a
graduate of Emmaus Bible
School (1953-5); Toronto
Teacher's College (1956);
and Queen's University (BA
1966). He holds a Master of Theology and
Doctor of Ministry from Dallas Theological
Seminary. Bill has spent twenty-five years in
pastoral leadership (Renfrew, Ontario, Dallas,
Texas, London, Ontario), and twenty years
with Tyndale University College and Seminary
in Toronto, where he presently serves as
President Emeritus. Bill and his wife, Marilyn,
celebrated 50 years of marriage in 2006.
They have four married children
and 14 grandchildren.
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Page 24
Journey | L o v e B e a r s , B e l i e v e s , H o p e s a n d E n d u r e s A l l T h i n g s
By
Love bears all things, believes all
things, hopes all things, endures
all things.
1 Cor. 13:7
L
ove is tenacious. I once read a
story of a criminally minded
young man who continually got
in trouble with the police for drugs
and stealing. He was arrested and
jailed several times and eventually was
sent to prison for much of his remaining life. After a short time in prison,
he was forgotten by his friends and
even by his father. Outside the walls
of his prison cell, he was a forgotten
human being except for one person.
Every week his mother would board a
bus and travel several hours to visit
him in prison. After a few hours of
visitation, she would board the bus
and return home. Almost daily she
wrote letters and often sent books and
personal items as allowed by prison
officials. Neither distance, prison
walls, money, or time could stop her
from loving and visiting her son.
Some people think that loving
people are weak and spineless. But
nothing could be further from the
truth. Unloving people are the ones
who are weak because they are controlled by their petty, self-centered
cravings. Jesus was the most loving
person who ever existed, and he was
not weak. He gave his life to save others. Paul’s continual pursuit of the
Corinthians after all the heartache
they had caused him demonstrated
not weakness but rather great strength
and endurance.
The Tenacious Power of Love
Paul concludes and summarizes his
description of love with four short,
positive clauses that tell us what love
does. 1 Love bears all things, believes
all things, hopes all things, endures all
things.
Bears All Things
Love bears up2 under the heavy load
of life’s problems and sufferings. It
holds steadfast and remains strong
despite opposition, deprivation, and
hard work. Love is courageous. It can
carry enormous weight; thus loving
leaders have an amazing ability to
endure all sorts of suffering and frustration for the sake of others and the
gospel (1 Cor. 9:12). This is a trait of
all good shepherds (Gen. 31:38-40).
They persevere and do not give up
easily or fall apart under pressure.
Believes All Things
Paul next brings out faith and hope
because of their connection with
bearing and enduring all things. Faith
and hope are the components of love
that enable it to endure hardship and
to bear up under the heavy burdens of
life. In dealing with loved ones, love
is not suspicious or cynical, but open
and favorably disposed toward them.
It seeks to understand each person in
the best light with an understanding
of life’s complexities. It believes people can change and improve. It sees
their worth, potential, and future possibilities. “It studies motives, and
makes all possible allowances,”3 says
Scroggie. It is not afraid of being
proved wrong or being embarrassed by
others.
This doesn’t imply that love is
credulous or blind, for that would be a
spurious faith. It is understood,
although not directly stated, that love
does not believe lies. Jesus’ dealings
with the Twelve, with their weaknesses and their failures, demonstrate the
Christlike love that believes and
hopes all things.
Love also trusts God and his
Word and this makes all the difference in how one views and responds
to people and difficult problems. Faith
views people and life through the lens
of God’s sovereign purposes for his
people. Faith rests assured that “all
things work together for good” for
those who love God (Rom. 8:28). It
believes nothing can “separate us from
the love of God in Christ Jesus our
Lord” (Rom. 8:39); “he who began a
good work in you will bring it to completion at the day of Jesus Christ”
(Phil. 1:6), and nothing is impossible
with God.
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Hopes All Things
Endures All Things
The other core ingredient of love is
hope. The situation in the church at
Corinth was a mess, but Paul never
gives up hope. He doesn’t despair. He
doesn’t walk away from them in frustration. He writes letters, he visits, he
sends representatives, and he prays.
Despite his stern words, he has confidence that they eventually would
respond properly.
Paul expresses his confidence in
them: “I have great pride in you; I am
filled with comfort. In all our affliction, I am overflowing with joy” (2
Cor. 7:4). “I rejoice, because I have
perfect confidence in you” (2 Cor.
7:16; see also 1:7; 2:3; 7:4; 14-16;
10:15).
This confidence is not a sentimental wish; it is faith in God’s ultimate triumph and in God’s good
intentions for his people. This gives
him realistic optimism and confidence
in the future, even in the face of
repeated difficulties and disappointments. Hope in the Lord and trust in
his sure promises enable Paul to put
problems and failures in perspective
(Gal. 5:10; 2 Thess. 3:4; Philem. 21).
This last quality, endurance, is similar
to the first, “bears all things.” Love is
strong and tenacious: “No hardship or
rebuff ever makes love cease to be
love.”4 Love lasts; it holds out; it perseveres in the face of opposition,
unkindness, and difficulties; it never
gives up. Serving Christ and his people cannot be done without labor and
self-sacrifice. Love gives a person the
power to endure all things.
The life of Moses, Israel’s greatest
leader, illustrates that love bears up,
believes, hopes, and endures all
things. For forty trying years, he led
the nation of Israel through the desert
of Sinai. The people repeatedly complained about his leadership. They
falsely accused him of abuse, ineptitude, evil motives, pride, and even
trying to kill them and their children.
At one time they were ready to stone
him to death. Here are a few examples
of their accusations and complaints:
• “Is it because there are no
graves in Egypt that you have taken us
away to die in the wilderness? What
have you done to us in bringing us out
of Egypt? ... Leave us alone that we
may serve the Egyptians.”
(Ex. 14:11-12)
• And the whole congregation of
the people of Israel grumbled against
Moses and Aaron…. “You have
brought us out into this wilderness to
kill this whole assembly with hunger.”
(Ex. 16:2-3)
• The people quarreled with
Moses.… So Moses cried to the Lord,
“What shall I do with this people?
They are almost ready to stone me.”
(Ex. 17:2-4)
• “Our wives and our little ones
will become a prey. Would it not be
better for us to go back to Egypt?”
And they said to one another, “Let us
choose a leader and go back to Egypt.”
(Num. 14:3-4)
• “Why have you made us come
up out of Egypt to bring us to this evil
place?” (Num. 20:5)
On one occasion his brother and
sister spoke evil against him (Num.
12). They said, “Has the Lord indeed
spoken only through Moses? Has he
not spoken through us also” (Num.
12:2). It must have been particularly
painful for Moses when his own family and closest confidants attacked
him. Yet he forgave them and prayed
for their restoration after God judged
them for their sinful accusations.
One of the worst moments of
Moses’ life was when 250 prominent
leaders of the nation accused him of
sinful, dominating leadership (Num.
16). They said to Moses and Aaron,
You have gone too far! ...Why
then do you exalt yourselves above
the assembly of the Lord?... Is it a
small thing that you have brought us
up out of a land … to kill us in the
wilderness, that you must also make
yourself a prince over us? Moreover,
you have not brought us into a land
flowing with milk and honey. (Num.
16:3, 13-14)
The people outright rejected
Moses’ authority and appointed a new
leader to guide them back to Egypt
(Neh. 9:17). On this occasion, Moses
prayed to God to punish them for
their wickedness, and God did.
Their punishment was just and long
overdue.
At other times, however, Moses
prayed that God would not destroy
the people. On four different occasions God was about to destroy the
whole nation because of their continual rebellion, but Moses prayed and
pleaded with God to spare them.5
Moses probably could have thought of
a hundred reasons not to pray for
them, but as a man of God he was
able to rise above personal feelings
and pray for their forgiveness and
deliverance.
Only love for God and love for
the people could explain Moses’ forbearance with the children of Israel.
Love suffers long, love endures all
things, love believes all things, and
love hopes all things. Time after time,
when it appeared that all was lost for
the nation, Moses trusted, hoped, and
endured. Selfish leaders, on the other
hand, melt like snowflakes when the
heat is on. They do not persevere.
Most significant ministry with
people is usually long-term, but longterm ministry succeeds only with
supernatural power from above to
endure all of life’s hardships and
heartaches. Some missionaries serve
for decades in dangerous areas where
the problems and setbacks never end.
How do they last? The answer: love
for God and love for people. Love
generates the faith, hope, and
endurance to persevere through a lifetime of problems.
The Greatest
Thing in the World
Love’s power to endure (1 Cor. 13:7)
leads to the final section of chapter 13
(vv. 9-13), where Paul makes two of
his most profound declarations about
Christian love: “Love never ends” and
“faith, hope, and love abide, these
three; but the greatest of these is
love.”
Love Is Eternal
1 Cor. 13:8-12
In verse 8, Paul writes, “Love never
ends.” Technically this is not part of
the fifteen descriptions of love in verses 4 through 7. Verse 8 begins a new
section that contrasts the temporary
nature of spiritual gifts with the permanent nature of love. This brings
Paul directly back to his concern over
the misuse of spiritual gifts in the
church at Corinth (1 Cor. 12:1–13:3).
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To show again that love is the
“more excellent way,” Paul tells his
readers that spiritual gifts, no matter
how impressive and important they
appear, will someday cease: “As for
prophecies, they will pass away; as for
tongues, they will cease; as for knowledge, it will pass away” (1 Cor. 13:8).
There will come a day when spiritual
gifts will no longer be needed and will
cease. We will not need spiritual gifts
in heaven. They are for the present
age only. Love, in contrast, will never
come to an end. It is for now and
eternity.
In the concluding chapter of
Charity and Its Fruits, Jonathan
Edwards describes heaven as “a world
of holy love”6 and “the paradise of
love.”7 Heaven will be a home filled
forever with love because God is there
and “God is love” (1 John 4:8).
When Christians love one another as Jesus did, the local church family
prefigures the glories of our future loving, heavenly existence. Sadly, the
church at Corinth was not experiencing heavenly love. It was characterized by rivalries, lawsuits, immorality,
abuse of Christian liberty, disorderly
conduct, pride, and selfish independence—altogether an unacceptably
poor representation of the heavenly
realities of love and the fruit of
the Spirit.
Love Is the Greatest Virtue
1 Cor. 13:13
The chapter closes with the familiar
words: “So now faith, hope, and love
abide, these three; but the greatest of
these is love” (1 Cor. 13:13). Not
every Christian is gifted with prophecy, tongues, or knowledge, but every
Christian must be characterized by
faith, hope, and love. This triad of
virtues is fundamental to living the
Christian life and to the maturing of
the local church (1 Thess. 1:2-3).
Yet even among the three cardinal virtues of faith, hope, and love,
Paul can say, “the greatest of these is
love.” So whether we are talking
about spiritual gifts or cardinal virtues,
love is the greatest! This is why every
Christian leader and teacher must
actively and intentionally “pursue
love” (1 Cor. 14:1).
Summary of the
Character and Behavior of
a Loving Leader
Applying Paul’s fifteen descriptions of
love, we who lead and teach God’s
people are to be marked first by
patience and kindness, even when we
are wronged by those we serve. Our
entire ministry is to be characterized
by patience and kindness.
We are not to be self-centered
leaders who are envious of those who
are more talented or more popular
than we are. Nor are we to put others
down or boast about our own achievements. Most important, we are never
to be arrogant and think of ourselves
as superior to other people. We are to
be humble and modest. We are not to
be rude or ill-mannered but always
tactful and conscious of proper social
decorum. We are especially not to be
self-seekers who look out first and
foremost for our own interests and
advantage. We are to be servants who
build others up. We are not to be easily provoked to anger or irritability,
which can be emotionally damaging
to those we lead. We are to be calm,
slow to anger, and never vindictive.
We must not hold grudges but rather
forgive and be gracious. Finally, we are
not to rejoice in wrongdoing of any
kind, but we are to rejoice with the
truth.
We must always remember that
love bears all things, believes all
things, hopes all things, and endures
all things.
A Plea for Self-Examination
I close this section with an important
personal plea: Do not use this book to
tell other people they have no love.
Some of the most loving people I
have ever known have been wrongfully accused of a lack of love.
In the Old Testament, the children of Israel accused Moses of unloving domination of the people,
although he had saved their lives on
many occasions and poured himself
out to lead them for forty years. The
truth is, the children of Israel were
the unloving ones.
Most often, people who say that
others have no love are themselves
the ones most lacking. They think the
new commandment says, “Love me or
I’ll destroy you and your church.”
They sit around waiting for other people to love them.
How easy it is to see the speck of
lovelessness in another’s eye but miss
the log of self-centeredness, hypocrisy,
and anger in your own eye (Matt. 7:35). Use this article, therefore, to speak
to yourself. Strive to be an example to
others of love according to the “more
excellent way.” And when a situation
arises that demands confronting loveless behavior, you will have credibility
as well as the skill to confront, “speaking the truth in love” (Eph. 4:15).
If we are honest, we must admit
that we all have failed to love as we
ought. So we should judge ourselves
first. Only after we have confessed
and repented of our own sins of lovelessness can we begin to help others to
love. A good way to do that is to pray
for them, because only God can
change hearts.
Of course, even loving people do
unloving things at times. They get
into terrible conflicts and are not
what they should be. Martin Luther,
the sixteenth-century reformer, was a
selfless, loving man, but he could also
at times be cutting and harsh. The
only perfectly loving person to grace
this earth was the Lord Jesus Christ.
The rest of us struggle all our lives
to love as he loved and to figure
out exactly how to love in difficult
situations. ✟
Notes to Chapter 9
1. Each of the four verbs has as its object the
Greek word panta, “all things.” However, the
accusative case here “stands almost in the sense
of an adverb”: “always” or “in everything”
(BDAG, s.v. pas, 783). The NIV and a number
of commentators prefer this adverbial rendering.
This avoids the idea that love gullibly believes
“all things” and hopes “all things.” It is difficult
to be certain of the translation.
2. The Greek verb stegõ can mean either (1)
“covers,” as in covering another’s faults (NIV:
“protects”) or (2) “bears up under difficulty.”
Either meaning is possible here; however, the
latter follows Paul’s usage (1 Cor. 9:12; 1 Thess.
3:1, 5) and is favored.
3. W. Graham Scroggie, The Love Life: A
Study of 1 Corinthians 13 (London: Pickering
& Inglis, n.d.), 46.
4. C. K. Barrett, A Commentary on the First
Epistle to the Corinthians, HNTC (New York:
Harper & Row, 1968), 305.
5. Ex. 32:10-14; Num. 14:12-20; 16:20-22,
41-50.
6. Jonathan Edwards, Charity and Its Fruits
(1852; reprint ed., Edinburgh: Banner of Truth,
1978), 325. 7. Ibid., 351.
“Love Bears, Believes, Hopes and Endures
All Things” is an excerpt from A Christian
Leader’s Guide to Leading With Love By
Alexander Strauch, Copyright 2006,
Lewis & Roth Publishers.
Alexander Strauch
Alex Strauch is the author of Biblical Eldership,
The New Testament Deacon, and A Christian
Leader’s Guide to Leading With Love. He served
for 32 years as an elder at Littleton Bible Chapel
in Littleton, Colorado where he resides with his
wife, Marilyn.
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Dr.
MacLeod
Asks
Faculty member Dave MacLeod leads us in a public forum
to discuss issues pertinent to contemporary Christian life.
Last issue he asked the following question:
Perhaps the best treatment of believer’s baptism currently available is a new book edited by
Thomas R. Schreiner and Shawn D. Wright entitled, Believer’s Baptism (B & H Publishing,
Nashville, 2006). One of the chapters, “Baptism in the Context of the Local Church,” by
Mark E. Dever, addresses the question of access to the Lord’s Table. Dever, pastor of Capitol
Hill Baptist Church in Washington D.C., would close the Table to those Christians who had
not been baptized as believers but had only experienced “evangelical infant baptism.” Dever
believes that the failure to obey Christ’s call to be baptized “calls into question the claim of
being Christ’s follower (since Christ commanded baptism in Matt. 28:19–20). Even if the
disobedience is unintentional (as in the case of an evangelical infant baptism), it is still sin
and cannot be countenanced by the church” (340). Should we regard conscientious paedobaptists, that is, those who sprinkle infants, as “disobedient” and guilty of “sin” for not
being baptized following faith in Christ. Should they be granted access
to the Lord’s Table?
Mark Albertson Responds
Does the New Testament impose a baptismal requirement on believers
before they partake of the Lord’s Table? No, it does not. If the New
Testament knows no such requirement, then men should not invent one.
This is exactly the kind of thing that the Pharisees of Jesus’ day did, building the traditions of men around the Word of God. “And in vain they
worship Me, Teaching as doctrines the commandments of men”
(Matt. 15:9).
Also, imposing this kind of restriction on partaking of
the Lord’s Table displays a misunderstanding of what life in
Christ is all about. First, this kind of restriction makes it sound
as if committing one sin disqualifies one from a particular
sacrament. And why does this particular “sin” disqualify
someone? What about other sins a person commits? Do
those sins also call “into question the claim of being
Christ’s follower” and if not, why not? What is it about
this particular “sin” that disqualifies? If sinning disqualifies one from partaking of the Lord’s Supper then none
of us should partake. Not one of us is acceptable to
God outside of the work of Christ. If one is barred
from partaking of the Lord’s Table then we are all
barred. But the Lord invites us to His table. But let a
man examine himself, and so let him eat of the bread
and drink of the cup. 1 Cor. 11:28
This brings us to a second misunderstanding.
Restricting someone from participating in the Lord’s
Table and admitting those who
have jumped through a particular
“spiritual hoop” smacks of a performance-based acceptance before
God. Again, we are back to a legalistic, Pharisaical and unbiblical idea
about how Christians should live.
The Christian life is not about the
believer’s performance, but about
walking in the Spirit as evidenced
by the following verses:
“Did you receive the Spirit by
the works of the law, or by the hearing of faith? Are you so foolish?
Having begun in the Spirit, are you
now being made perfect by the
flesh?” (Gal. 3:2–3). “As you have
therefore received Christ Jesus the
Lord, so walk in Him” (Col. 2:6).
Do we not see this? The
Christian life is not about checking
off boxes and doing our “Christian
duty.” Romans 10:4 says that Christ
is the end of the law for righteousness to everyone who believes. The
Christian life is about Christ. He is
our life (Col. 3:4). As we walk by
faith and pursue Him, we will obey
the commandments. “He condemned sin in the flesh, that the
righteous requirement of the law
might be fulfilled in us who do not
walk according to the flesh but
according to the Spirit (Rom. 8:3-4).
There is yet a third misunderstanding, and it is this. Restricting
access to some and allowing access
to others assumes that we can somehow “become worthy” to participate
in the things of God. A believer
who is baptized in the “acceptable
manner” has become worthy of the
Lord’s Table whereas someone who
has not had no such experience is
not (yet) worthy? Where is that
concept found in the Bible? The
good news is that we can’t get any
closer to God than we already are.
The New Testament testifies
repeatedly that the work of Christ
has made us completely acceptable
to God.
We are the elect of God, holy
and beloved (Col. 3:12). We are no
longer strangers and foreigners, but
fellow citizens with the saints and
members of the household of God
(Eph. 2:19). We are saints (Phil.
1:1), ambassadors for Christ (2 Cor.
5:20) and joint heirs with Christ
(Rom. 8:17). We are the workmanship of God (Eph. 2:10). We are
partakers of the divine nature (2
Peter 1:4). We’ve been given all
things that pertain to life and godliness (2 Peter 1:3) and we are complete in Him (Col. 2:10). How
could anyone restrict access to the
Lord’s Table to ones such as these?
Mark Albertson
Tucson,Arizona
David MacLeod Comments
Brother Mark evidently believes
that paedo-baptists should be welcome at the Lord’s Table. In making
his case, however, he seems to question the importance of baptism
altogether. Our Lord’s words in the
Great Commission assume that
believers will be baptized, and this
rite is to be included in “all that I
commanded you” (Matt. 28:19–20).
Credo-baptism (“believer’s baptism)
is the representation (i.e., one’s
identification with Christ’s death,
burial, and resurrection through
immersion in water) and confession
of one’s entrance into the church
through faith in the Lord Jesus
Christ’s atoning work. It is a symbol
of what Christ does through His
Spirit in placing us into His body
the church (1 Cor. 12:13). Having
said this I personally agree with
those who argue that evangelical
paedo-baptists are “wrong” about
baptism, but not disobedient. They
are believers in Christ and all spiritual blessings are theirs—including
the baptism of the Spirit, which
placed them into the body of
Christ, the church. I would also
add, however, in response to
Brother Mark, that there are sins
that bar a believer from participation in the Lord’s Supper (1 Cor.
5:11; cf. Matt. 18:15–17).
Faith Haynes Responds
It is evident in the Scriptures that
our Lord commanded His disciples
to follow Him in baptism. It’s also
clear that He instituted communion. However, the tradition which
Mark E. Dever and numerous evangelicals practice—including
myself—that baptism must precede
partaking of our Lord’s Table is
largely inferential. I could be wrong,
but I don’t know which Scriptures
explicitly teach that this practice is
the correct sequence. Of course, not
all Christians are of the same mind,
which apparently is why Dever took
pains to advocate the closing of
communion to those who have not
been “properly” baptized. Procedural
technicalities aside, I wonder about
the effect of language upon
Christian practice and attitudes,
particularly about baptism and the
Lord’s Supper. I wonder if there
would be a widespread shift in attitudes if non-liturgical churches
incorporated the term Sacrament in
addition to or instead of the term
Ordinance. I wonder, would church
behavior change if our language
changed? Would more Christians
view baptism and the Lord’s Supper
as special, not merely perfunctory?
Traditionally, Plymouth
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Brethren and other denominations
are uncomfortable, if not squeamish, with any notions of rites, as suggested by the term sacrament.
However, one of the definitions for
ordinance as given in the MerriamWebster Dictionary is “a prescribed
usage, practice, or ceremony”—a
ritualistic-sounding definition.
Furthermore, an ordinance is also
defined as “an authoritative decree
or direction…ordained by deity.”
Some of us, totally depraved sinners
that we are, resent being told what
to do—even if ordered by our Lord.
Is it any wonder that some
Christians unconsciously retain a
rules-are-meant-to-be-broken attitude regarding baptism or
communion?
Sacraments on the other hand
are, well, sacred. They’re rites
“…ordained by Christ and … held
to be a means of divine grace or to
be a sign or symbol of a spiritual
reality.” Non-liturgical Evangelicals
might disagree with MerriamWebster on the part about the
“means of divine grace.” Even
Anglicans and Lutherans have
slightly different interpretations on
the “means of divine grace” in nonsalvific ways.
While the Scriptures are clear
about the mandates of baptism by
immersion and the Lord’s Table, it’s
not clear which must be done first.
There doesn’t seem to be clear
Scriptural references which preclude un-baptized believers from
partaking from the Lord’s Supper,
yet Dever is right to be concerned
that some Christians have not been
baptized as believers. Evangelical
churches typically are faithful in
stressing the importance of obedience to Christ’s commands. I wonder whether if churches also emphasized the sacredness of baptism (as
well as communion), that is, that it
is “set apart for service or worship,”
then perhaps a widespread shift in
attitudes would follow. After all,
what believer doesn’t want to be
holy and sacred?
In the last issue of Journey, both
David Glock and Norman Geisler
spoke about absolute truth. Both
said, “…Truth is an idea, and ideas
only exist in minds. And if there’s
an absolute truth, there must be an
absolute mind in which truth
resides.” Baptism and communion
are truths that originated in Christ’s
mind. They are holy truths. And if
we embrace them as sacred, I think
we will live out those truths so that
we will show that we love Christ
and sacredly keep His ordinances.
Faith Foster Haynes
Allen,Texas
Mrs. Haynes was one of my better
students at Emmaus, but like many
of my students, she prefers to
answer her own questions and not
that of her teacher. My question is,
“Should born again paedo-baptists
be barred from the Lord’s Supper in
Mark Dever’s church?” She apparently disagrees with Dever’s position, but would prefer to set “procedural technicalities” aside to get on
with the debate over the use of the
word sacrament. Many evangelicals
use the terms sacrament and ordinance interchangeably. Others
insist on the word ordinance in that
sacrament is loaded down with
Catholic thinking about the “means
of grace.” In Catholic theology the
sacraments operate ex opere operato
(“by the work performed”).
Churchly performance of the sacramental rites conveys grace to the
recipient. In short, they remove
sins. The sacraments themselves
have a virtus operativa (“operating
power”). Evangelicals, holding that
baptism and the Lord’s Supper are
symbolic rites, the former indicating
one’s initiation into the body of
Christ, and the latter indicating his
continuance in the body of Christ,
deny that the mere performance of
a rite will convey grace.
Mark Kimsey-Lanigan
Responds
For those of us who believe and
have experienced the Life of God
through His Mystical and
Sacramental presence in the regenerating waters of Baptism, we would
never consider the baptizing of
infants as being sinful, nor exclude
them from the Lord’s Table.
According to the Oxford dictionary,
a mystic is a person who seeks by
contemplation and self-surrender to
obtain unity, identity with, absorption into the Deity, the ultimate
reality; or who believes in the
Spiritual apprehension of truths
that are beyond the understanding.
Regarding the word Sacrament,
the Oxford dictionary states that it
is a religious ceremony or act of the
Christian churches regarded as an
outward and visible sign of inward
and spiritual grace (which includes
seven rites). In modern theological
circles there is a great danger of
allowing rationalism to replace
faith. The great Apostle Paul wrote
in Philippians 4:7, “And the peace
of God which passes all understanding, shall keep your hearts and
minds through Christ Jesus.”
Our Lord states that we must be
like little children to enter the
Kingdom of Heaven and was much
displeased when His disciples tried
to prevent the babies (brephoi)
from coming to him to receive His
Divine blessing. Therefore, little
children are baptized in the faith of
the Church and to be catechized as
they grow in the grace and knowledge of our Lord Jesus Christ (Matt.
18:3–4; Mark 10:13–16; Luke
18:15–17; John 3:5; Acts 2:38–39;
Eph. 1:13; 5:26; 6:17; Tit. 3:4–6; I
Pet. 2:2, 3:21). Scripture makes it
clear that faith is a supernatural
gift from God and that spiritual
apprehension transcends human
reasoning.
Mark Kimsey-Lanigan
Princeton, Idaho
Dr. Kimsey-Lanigan, himself a
paedo-baptist, understandably does
not agree with Mark Dever’s exclusion of paedo-baptists from the
Lord’s Supper. Dr. Kimsey-Lanigan
also considers himself a mystic, and
this makes it difficult to discuss
Scripture with him because mystical
experiences are ineffable, i.e., incapable of being described or put into
words. In Acts 11:14, however, the
gospel comes in words, which must
be believed. Although we cannot
fully comprehend God, the Bible
says He may be known (John 17:3;
2 Tim. 12). To point out to a mystic
that the New Testament commands
two sacraments or ordinances, that
the word to baptize (baptizoµ)
means “to dip, immerse,” that the
notion that there are seven sacraments cannot be traced much earlier than the 11th century; that the
explicitly New Testament examples
of baptism involve believing adults;
and that the apostles do not speak
of salvation as deification or absorption into the Deity would be irrelevant to him because he has a spiri-
tual apprehension that transcends
human reasoning. As F. F. Bruce
once observed, people who have
mystical experiences tend to attach
more importance to what they
learned through such experiences
than to the sober truth of the Word
of God. One further note: absorption into the Deity or the dissolution-of-self-in-God is an idea
indebted to eastern religion and not
Christian Scripture. The Christian
looks forward to the resurrection of
the body and not a literal or ontological merging of his finite self
with God.
NEXT ISSUE’S QUESTION:
When I was in my late teens there was quite a debate at youth camp over the need to be baptized
before one could participate in the Lord’s Supper. As I remember it was decided that the young
people should abide by the guidelines of their home assemblies. If one’s assembly required baptism
then he could participate only if he was baptized. If his assembly did not require baptism then he
could participate whether or not he was baptized. In either case it was assumed that only born
again believers would take part. In the current issue of Journey Magazine, Faith Foster Haynes
suggests there are no explicit grounds in the New Testament for assuming that baptism must
precede partaking at the Lord’s Table. Do you agree with her suggestion, or do you have evidence
to the contrary?
Please send responses to Journey Magazine, Emmaus Bible College, 2570 Asbury Road, Dubuque,
IA 52001, or e-mail to journey@emmaus.edu. Include name, city, state, and daytime phone
number. Letters may be edited to yield brevity and clarity.
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Journey | A W o r d A l o n g t h e W a y
I
By Chris Lange
recall those days when I was first
saved. It was definitely not a “new
lease on life.” Quite the contrary,
it was an all new life. As believers, we
remember those dawn-breaking days,
filled with the emotional abandon of
the truth of salvation and forgiveness.
I remember well my father waking my
brother and me up that next morning,
after our long night of confession and
prayer, with my brother’s spiritual
guidance. He was amused by the decision I had made, smiling at both of us,
enjoying his sons in an early morning
moment…but he was not one of us,
then. He would not confess Christ for
another 13 years, shortly before he
died. Though he loved us, he couldn’t
possibly know the awe and excitement
of being loved by God. I recall reading
in those first few days, “We love,
because He first loved us” (1 Jn. 4:19).
It was enough to light my heart on
fire for the things of God. No fear
in love, no checks on the unbridled
enthusiasm of a new believer, no need
to be told to love God with my
whole heart.
Wonder-filled days they were.
And many have been since then. But
time has its own way of dulling those
ecstatic days, both refining and subduing my Christian childhood experiences and memories. That was 40
years ago. Of course, I love my Father
in heaven with my whole heart, but
the intensity and disposition of my
heart seem different now. When I
read in Revelation 2: 1-5 how Jesus
upbraids the church at Ephesus for
losing their first love, I am sorely
checked by the implication that His
knowledge of me and of my life may
bring the same scrutiny and judgment.
Have I lost my first love? Have the
things of this world and the rhythms
of the age in which I live so influenced me that I have allowed subtle
idolatry into my soul? Even my denial
of the possibility cannot ease my spiritual conscience when I reflect on how
my years go by, how they may contain
more of this world’s “goods,” more of
America’s pride of life.
I recall, as well, first time readings
of 1 John 2: “Do not love the world,
nor the things in the world. If anyone
loves the world, the love of the Father
is not in Him. For all that is in the
world, the lust of the flesh and the
lust of the eyes and the boastful pride
of life, is not from the Father, but is
from the world” (vv. 15-16, NASB).
These words of our Lord were revolutionary and sobering to me as a young
believer. So also were the chiding
remarks the Lord gave the Pharisees
in Luke 16: 14-15. As lovers of
money, their self-justifying motives
were clear before Jesus: money was
power in the eyes of men. “You are
those who justify yourselves in the
sight of men, but God knows your
hearts; for that which is highly
esteemed among men is detestable
in the sight of God.” For a young
Christian, these words were just as
provocative for me, I who had so
recently been translated from the
kingdom of darkness to the kingdom
of His beloved Son.
So when I read Revelation 2,
I cannot help but take it personally.
I believe it is dangerously naïve for a
believer in America today not to be
checked in spirit by this admonition.
The subconscious subversion of
Satan’s work here on earth is not
meted out solely on unbelievers, and
it is insidious and persistent. I have
a great respect for the power of the
world’s system in my life. Shall we
pray together that none of us wanes in
his or her love for Jesus, succumbing
to the attraction to worldly counterfeits? Join me at the break of day as
I do just that. ✟
Chris Lange
Chris Lange teaches history, English composition and
literature at Emmaus where he has served on the
faculty since 2000. Chris and his wife Nancy have
four grown children and are enjoying their two
grandsons and new granddaughter.
Journey: Winter 2010 33
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Emmaus
Name
Ken Daughters
Ken Fleming
Dave Glock
Jon Glock
Dave MacLeod
Ben Mathew
Donnie Patten
On the Road
Dates
Location/Events
City/State
Oct 3
Oct 10, 17
Oct 24
Oct 29 - Nov 3
Nov 21
Dec 19
Bible Truth Chapel
Warrenville Bible Chapel
Park of the Palms
Tieton Drive Bible Chapel
Gwinnett Bible Chapel
Woodside Bible Chapel
Wausau, WI
Warrenville, IL
Keystone Heights, FL
Yakima, WA
Lilburn, GA
Maywood, IL
Oct 3, Dec 19
Bayside Community Church
Tampa, FL
Nov 12 – 14
Nov 20, 21
Dec 4, 5
Park of the Palms
Hutchinson Gospel Chapel
Emmaus Bible Chapel
Keystone Heights, FL
Hutchinson, KS
St. Louis, MO
Oct 24, 31
Nov 5 – 7
Warrenville Bible Chapel
Sandy Creek Bible Camp
Warrenville, IL
Washington, TX
Oct 3, 10, 17, 24, 31
Arbor Oaks Bible Chapel
Dubuque, IA
Oct 10, 17
Nov 5 – 7
Park Manor Bible Chapel
Sandy Creek Bible Camp
Elgin, IL
Washington, TX
Oct 31, Nov 7
Fenton Crossing Bible Chapel
St. Louis, MO
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Page 38
Journey | O n t h e R o a d
Emmaus
Name
Dan Smith
Mark
Stevenson
Steve Witter
Mark
Woodhouse
On the Road
Dates
Location/Events
City/State
Oct 3, 10
Oct 16
Oct 17
Oct 24
Nov 4 – 7
Northwest Bible Chapel
Lake Geneva Camp
Wauwatosa Bible Chapel
Bayside Community Church
Ireland Outreach
Chicago, IL
Lake Geneva, WI
Wauwatosa, WI
Tampa, FL
Orlando, FL
Oct 10, 17, 24
Woodside Bible Chapel
Maywood, IL
Oct 3, 10
Oct 24-26
Nov 5, 6
Nov 28
Dec 12
Oak Lawn Bible Chapel
Cascade Community Church
Willowbrook Bible Camp
Hokah Community Church
Asbury Community Chapel
Oak Lawn, IL
Gresham, OR
Des Moines, IA
Hokah, MN
Asbury, IA
Nov 28
Northwest Bible Fellowship
Omaha, NE
If you would like more information about having faculty speak at your assembly, retreat, conference or camp
please call 1-800-397-BIBLE or e-mail info@emmaus.edu.
2570 Asbury Road, Dubuque, IA 52001
9/14/10
12:45 PM
Page 40

to download. - Emmaus Bible College

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